Commentary on the Twelve Minor Prophets 3.1.1–3.3.11
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 3, chapter 1
3.1.1PG 81
α'. « Λόγοι ᾿Δμὼς, οἱ ἐγένοντο ἐν Καριαθιαρεὶμ δ᾽ ἐκ θεχουὲὶ, οὺς εἶδεν ἐπὶ ὁ Ἱερουσαλὴμ ἐν ἡμέραις Ὀξίου βασιλέως Ἰούδα, καὶ ἐν ἡμέραις Ἱεροδοὰμ. ἴ βασιλέως Ἰσραὴλ, πρὸ δύο ἐτῶν τοῦ σεισμοῦ. » Ἔλίδαξεν ἡμᾶς ὁ προφήτης, ὡς ἐκ Θεχουὲ μενος ἐν τῇ Καριαθιαρεὶμ τὴς θείας ἀποκαλύψεως ἔτυχε, καὶ ὅτι προσετάχθη περὶ τῆς Ἱερουσαλὴμ τοὺς λόγους ποιεῖσθαι" διδάσκει δὲ καὶ τῆς προφητεία: τὸν χρόνον " τούτου γὰρ χάριν καὶ τῶν βασιλέων τὴν μνήμην πεποίηται, Ὀξίου βασιλέως Ἰούδα, καὶ Ἱεροθοὰμ. βασιλέως Ἰσραήλ. Δῆλος δέ ἐστιν οὐ περὶ τῆς Ἱερουσαλὴμ μόνης, ἀλλὰ καὶ περὶ τῶν δέκα φυλῶν τὰς προῤῥήσεις ποιούμενος " οὗπερ εἴνεκα καὶ τοῦ ᾿Ἱεροθοὰμ ἐμνημόνευσεν, ὃς ἐχείνων κατ᾽ ἐκεῖνον ἐθασίλευσε τὸν καιρόν. Ἐπειδὴ δὲ πολὺν ἑκάτερος αὐτῶν ἐόδασίλευσε χρόνον ( ὕξίας μὲν γὰρ δύο καὶ πεντήκοντα ἡγεμόνευσεν ἔτη, Ἱεροδοὰμ. δὲ ἕν καὶ τεσσαράχοντα), εἰκότως τοῦ σεισμοῦ δεδήλωκε τὸν καιρὸν, καὶ ἔφη τοῦτον μετὰ δύο τῆς προφητείας ἐνιαυτοὺς γεγενῆσθαι, ἕνα διδάξῃ σαφῶς, ὁπηνίκα τοὺς θείους λόγους πρὸς τὸν λαὸν ἐποιήσατο. Τινὲς δὲ τοῖς χρόνοις οὐκ ἀχριθῶς προσεσχηκότες, τοῦτον ὑπέλαδον γεγενῆσθαι τὸν σεισμὸν, ἡνέχα Ἡσαϊῖας ὁ μέγας, μετὰ τὴν Ὀζίου τελευτὴν, εἷδε τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπρμένου, ὅτε τὸ ὑπέρθυρον ἀπὸ τῆς τῶν Σεραφὶμ ἐπήρθη φωνῆς “ ἐγὼ δὲ, τοὺς χρόνους ἐρευνήσας, τιῦρον τοῦτο ψευδές. Εἰ γὰρ μετὰ τὴν Ὀξίου τὴν ὁ σεισμὸς ἐγένετο, πρὸ δύο δὲ ἑτῶν τῆς προφη- “«εἰας ἐποιήσατο τὴν ἀρχὴν ὁ μακάριος ᾿Αμὼς, τὸ πεντηκοστὸν ἦν ἔτος τῆς Ὀζίου βασιλείας - πεντήκοντα γὰρ καὶ δύο βεδασίλευχεν ὅτη. ᾿Αλλ᾽ ὁ Ἱεροδοὰμ. κατὰ τοῦτον οὐ περιῆν τὸν καιρόν " ἐν γὰρ τῷ ἑδδόμωῳ καὶ εἰκοστῷ ἔτει τῆς τούτου βασιλείας, Ὀζίας τὴν τῆς βασιλείας χειροτονίαν ἐδέξατο. Δῆλον τοίνυν ἀπὸ τῶν χρόνων, ὡς κατὰ τὴν ἀρχὴν τοῦ " Ὅζίου βασιλείας αἱ τοῦ θεσπεσίου ᾿Αμὼς προῤῥήσεις ἐγένοντο, ἐπειδὴ τοῦ Ἱεροθδοὰμ ἕτι περιόντος; καὶ βασιλεύοντος ἔφη δέξασθα: τῆς προφητείας τὸ χάρισμα. Οὕτως ὑποδείξας τὸν τῆς προφητείας καιρὸν, διδάσκει καὶ ποίοις προοιμίοις ἐχρήσατο.
a'. « Logoi ᾿Dmōs, hoi egenonto en Kariathiareim d᾽ ek thechouei, ous eiden epi ho Hierousalēm en hēmerais Oxiou basileōs Iouda, kai en hēmerais Hierodoam. i basileōs Israēl, pro dyo etōn tou seismou. » Elidaxen hēmas ho prophētēs, hōs ek Thechoue menos en tę̄ Kariathiareim tēs theias apokalypseōs etyche, kai hoti prosetachthē peri tēs Hierousalēm tous logous poieisthai" didaskei de kai tēs prophēteia: ton chronon " toutou gar charin kai tōn basileōn tēn mnēmēn pepoiētai, Oxiou basileōs Iouda, kai Hierothoam. basileōs Israēl. Dēlos de estin ou peri tēs Hierousalēm monēs, alla kai peri tōn deka phylōn tas prorrhēseis poioumenos " houper eineka kai tou ᾿Hierothoam emnēmoneusen, hos echeinōn kat᾽ ekeinon ethasileuse ton kairon. Epeidē de polyn hekateros autōn eodasileuse chronon ( hyxias men gar dyo kai pentēkonta hēgemoneusen etē, Hierodoam. de hen kai tessarachonta), eikotōs tou seismou dedēlōke ton kairon, kai ephē touton meta dyo tēs prophēteias eniautous gegenēsthai, hena didaxę̄ saphōs, hopēnika tous theious logous pros ton laon epoiēsato. Tines de tois chronois ouk achrithōs proseschēkotes, touton hypeladon gegenēsthai ton seismon, hēnecha Hēsaïias ho megas, meta tēn Oziou teleutēn, heide ton Kyrion kathēmenon epi thronou hypsēlou kai eprmenou, hote to hyperthyron apo tēs tōn Seraphim epērthē phōnēs “ egō de, tous chronous ereunēsas, tiyron touto pseudes. Ei gar meta tēn Oxiou tēn ho seismos egeneto, pro dyo de hetōn tēs prophē- “«eias epoiēsato tēn archēn ho makarios ᾿Amōs, to pentēkoston ēn etos tēs Oziou basileias - pentēkonta gar kai dyo bedasileuchen hotē. ᾿All᾽ ho Hierodoam. kata touton ou periēn ton kairon " en gar tǭ heddomōǭ kai eikostǭ etei tēs toutou basileias, Ozias tēn tēs basileias cheirotonian edexato. Dēlon toinyn apo tōn chronōn, hōs kata tēn archēn tou " Hoziou basileias hai tou thespesiou ᾿Amōs prorrhēseis egenonto, epeidē tou Hierothdoam heti periontos? kai basileuontos ephē dexastha: tēs prophēteias to charisma. Houtōs hypodeixas ton tēs prophēteias kairon, didaskei kai poiois prooimiois echrēsato.
1. "The words of Amos, which came in Kariathiarim from Tekoa, which he saw concerning Jerusalem in the days of Uzziah king of Judah and in the days of Jeroboam … king of Israel, two years before the earthquake." The prophet has taught us that, coming from Tekoa, he received the divine revelation in Kariathiarim, and that he was commanded to speak his words about Jerusalem; and he also teaches the time of the prophecy. That is why he has made mention of the kings, Uzziah king of Judah and Jeroboam king of Israel. It is clear that he makes his predictions not about Jerusalem alone but also about the ten tribes; that is why he also mentioned Jeroboam, who reigned over them at that time. And since each of them reigned for a long time (Uzziah ruled fifty-two years, Jeroboam forty-one), he fittingly indicated the time of the earthquake and said that it happened two years after the prophecy, to teach clearly when he spoke the divine words to the people. Some, however, not attending closely to the chronology, supposed that this earthquake took place when the great Isaiah, after the death of Uzziah, saw the Lord sitting on a throne high and lifted up, when the lintel was lifted by the voice of the seraphim. But I, having investigated the chronology, found this to be false. For if the earthquake happened after the death of Uzziah, and the blessed Amos began his prophecy two years before it, it was the fiftieth year of Uzziah's reign, for he reigned fifty-two years. But Jeroboam was not alive at that time: for it was in the twenty-seventh year of Jeroboam's reign that Uzziah received the royal appointment. It is clear, then, from the chronology that the predictions of the inspired Amos were made at the beginning of Uzziah's reign, since he said that he received the gift of prophecy while Jeroboam was still alive and reigning. Having thus shown the time of the prophecy, he also teaches with what kind of opening he began.
Textual problem in this passage: see the notes.
Amos 1:1 (quotation, high confidence) · Isa 6:1 (allusion, high confidence) · Isa 6:4 (allusion, high confidence) · 2 Kgs 15:2 (allusion, high confidence) · 2 Kgs 14:23 (allusion, high confidence) · 2 Kgs 15:1 (allusion, high confidence)
Notes and citation
Summary: Theodoret dates Amos's prophecy by the kings of Judah and Israel and argues from the chronology that it began early in Uzziah's reign, not after his death.
- Lemma: Amos 1:1, in Theodoret's Greek text ("in Kariathiarim from Tekoa"; the LXX reads "in Akkarim"). The name of Jeroboam's father is lost in the scan. "Coming from" translates a word partly lost in the scan ("…μενος"); "after the death of Uzziah" restores a word partly lost ("τὴν [τελευ]τήν"). Theodoret's chronology follows 2 Kgs 14:23 and 15:1–2.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); Latin debris and marginal letter): οι ἀφ ςοιμεπο ΓΑ !, αυΐ Πάτα πὶ {γι θα απ] 60 → ; Β γοχ (εἷς, 12.100 Αἱ → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.1.2PG 81
β΄. ἐ Καὶ εἶπε: Κύριος ἐκ Σιὼν ἐφθέγξατο, καὶ Ἱερουσαλὴμ ἔδωκε φωνὴν αὑτοῦ, καὶ ἐπένθησαν νομαὶ τῶν ποιμένων, καὶ ἐξηράνθη ἡ κορυφὴ ποῦ Καρμήλου. » Ἐπειδὴ γὰρ μέλλει τοῖς πλησιοδιδάσχει, πόθεν αἱ κατὰ τούτων ἐχφέρονται ψῆφοι " ἀπὸ γὰρ τῆς Ἱερουσαλὴμ, φησὶ, καὶ τοῦ Σιὼν ὄρους, «ποῦ Θεοῦ τῶν ὅλων φθεγξαμένου, καὶ τῶν τιμωριῶν τὰς ἀποφάσεις ποιησαμένου, πενθήσουσε μὲν οἷ. ποιμένες, ἅτε δὴ τροφὴν τοῖς ὑπ᾽ αὐτῶν πόιμαινομένοις οὐκ εὑρίσκοντες θρέμμασιν" ἅπας δὲ ὁ Κάρμηλος, μέχρις αὐτῆς τῆς ἀκρωρείας, στερηθήσεται τῆς τῶν καρπῶν ἀφθονίας. Ταῦτα δὲ καὶ κατὰ τὴν ἱστορίαν μὲν συνέδη, διά τε τὴν ἀνομόρίαν, καὶ τὴν ἀκρίδα, καὶ τὴν κάμπην, καὶ τὰς ἄλλας, ἃς ὁ δίκαιος αὑτοῖς κριτὴς ἐπενήνοχε μάστιγας. Παραδηλοῖ δὲ ὅμως διὰ τούτων καὶ ἕτερα, καὶ καλεῖ κορυφὴν μὲν Καρμήλου τὸν Ἰσραήλ τῆς γὰρ ἐπηγγελμένης γῆς καὶ οὗτος ἦν μόριον. « Εἰσῆγαγον γὰρ, φησὶν, ὑμᾶς εἰς τὸν Κάρμηλον, τοῦ φαγεῖν τοὺς καρποὺς αὐτοῦ καὶ τὰ ἀγαθὰ αὐτοῦ. ν Ποιμένας δὲ ὀνομάζει τῶν ὁμόρων ἐθνῶν τοὺς βασιλέας " γομὰς δὲ τοὺς τούτων ὑπηκόους, οὐ μόνον ὅτι δασμὸν αὐτοῖς καὶ φόρον οἷόν τινα νομὴν προσεκόμιζον, ἀλλ᾽ ὅτι καὶ ὑπ᾽ αὐτῶν διετέλουν νεμόμενοι. Λέγει τοίνυν, ὅτι ὁ μὲν τῶν ὅλων Θεὸς ἀπὸ τοῦ Σιὼν ὄρους, καὶ τῆς αὶ Ἱερουσαλὴμ πόλεως, καὶ τὰ ᾿ἄλλα ἔθνη τὰ πλησιόχωρα παντοδαποῖς περιδληθήσεται κακοῖς κατὰ τὴν θείσν ἀπόφασιν. Εἶτα κατὰ μέρο; καὶ τὰς πλημμελείας τῶν ἐθνῶν ἐξηγεῖται, καὶ τὰς ἐπενεχθείσας αὐτοῖς τιμωρίας διδάσκει.
b΄. e Kai eipe: Kyrios ek Siōn ephthenxato, kai Hierousalēm edōke phōnēn hautou, kai epenthēsan nomai tōn poimenōn, kai exēranthē hē koryphē pou Karmēlou. » Epeidē gar mellei tois plēsiodidaschei, pothen hai kata toutōn echpherontai psēphoi " apo gar tēs Hierousalēm, phēsi, kai tou Siōn orous, «pou Theou tōn holōn phthenxamenou, kai tōn timōriōn tas apophaseis poiēsamenou, penthēsouse men hoi. poimenes, hate dē trophēn tois hyp᾽ autōn poimainomenois ouk heuriskontes thremmasin" hapas de ho Karmēlos, mechris autēs tēs akrōreias, sterēthēsetai tēs tōn karpōn aphthonias. Tauta de kai kata tēn historian men synedē, dia te tēn anomorian, kai tēn akrida, kai tēn kampēn, kai tas allas, has ho dikaios hautois kritēs epenēnoche mastigas. Paradēloi de homōs dia toutōn kai hetera, kai kalei koryphēn men Karmēlou ton Israēl tēs gar epēngelmenēs gēs kai houtos ēn morion. « Eisēgagon gar, phēsin, hymas eis ton Karmēlon, tou phagein tous karpous autou kai ta agatha autou. n Poimenas de onomazei tōn homorōn ethnōn tous basileas " gomas de tous toutōn hypēkoous, ou monon hoti dasmon autois kai phoron hoion tina nomēn prosekomizon, all᾽ hoti kai hyp᾽ autōn dieteloun nemomenoi. Legei toinyn, hoti ho men tōn holōn Theos apo tou Siōn orous, kai tēs ai Hierousalēm poleōs, kai ta ᾿alla ethnē ta plēsiochōra pantodapois peridlēthēsetai kakois kata tēn theisn apophasin. Eita kata mero? kai tas plēmmeleias tōn ethnōn exēgeitai, kai tas epenechtheisas autois timōrias didaskei.
2. "And he said: The Lord has spoken from Zion, and from Jerusalem he has uttered his voice; and the pastures of the shepherds mourned, and the top of Carmel was dried up." For since he is about to [threaten] the neighboring peoples …, he teaches where the sentences against them come from: for when the God of all has spoken from Jerusalem, he says, and from Mount Zion, and has pronounced the sentences of punishment, the shepherds will mourn, since they find no food for the flocks they tend, and all Carmel, up to its very summit, will be deprived of its abundance of fruit. These things happened according to the history as well, through the drought, the locust, the caterpillar, and the other scourges which the just Judge brought upon them. Yet through these he hints at other things too, and calls Israel the top of Carmel; for this too was part of the promised land. "For I brought you," he says, "into Carmel, to eat its fruits and its good things." He names as shepherds the kings of the neighboring nations, and as pastures their subjects, not only because these brought them tribute and tax as a kind of pasture, but because they were continually grazed by them. He says, then, that the God of all, from Mount Zion and the city of Jerusalem, …, and the other neighboring nations too will be surrounded with all kinds of evils by the divine sentence. Then he sets out in detail the offenses of the nations and teaches the punishments brought upon them.
Textual problem in this passage: see the notes.
Amos 1:2 (quotation, high confidence) · Jer 2:7 (quotation, high confidence) · Amos 4:9 (allusion, low confidence)
Notes and citation
Summary: God's voice from Zion pronounces judgment; Carmel stands for Israel, the shepherds for the kings of the neighboring nations, and the pastures for their subjects.
- Lemma: Amos 1:2. Lines are lost in the scan after "about to" and after "the city of Jerusalem" (the threat against Israel); marked "…". "Drought" reads ἀνομβρίαν for the scan's ἀνομόρίαν. The quotation is Jer 2:7.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); OCR: Κάρμηλος broken by leaked footnotes and Latin debris): πὶ ἰαπΠληροτῖ 8 γΓαφηδνογὶῖ (0215 οπί τὰ ἀκ οἱ αι παι πα δι} δ ὁϊ. 51 εἶι, Εκ 810 δύ! βι ρει βί (6 οἱ Ρ νοι δίς δξ → ; ῃ) εἱ ἐκ ΠΙΘΓΟδΟΙγ πὰ αὲ → ; Κάρν σαι}οἱ ἢ τοῦ Ἰωάς. 50 τοῦ. [μ6ρ. 6586 Υἱά. τῆς τοῦ. → Κάρμηλος,; οἱ ἰβγδοίδπι 4] Δ πη οἱ νοὶ υὲ ρα βι] Ομ πη ῃ- 165 Πηϊὶπιᾶ8 ἴῃ οἰ Δην 8165 ἀδ → ; θοοἱ Αἷς ἰρὶνἱἀδδην," μους βί μην Δ 4188 οοΟπί ἃ ΟΔ] δά 28 βϑυ, οὐδ} ῖθαν οἱ [ογϊδίοθ) ἱπ τοι 8 → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-3-1-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.1.3PG 81
γ΄. « Καὶ εἶπε Κύριος - Ἐπὶ ταῖς τρισὶν ἀσεδείαι: Δαμασκοῦ, καὶ ἐπὶ ταῖς τέσσαρτιν οὐκ ἀποστραφῇσομαι αὐτοὺς ", ἀνθ᾽ ὧν ἔπριζον πρίοσι σιδηροῖς τὰς ἐν γαστρὶ ἐχούσας τῶν Γαλααδιτῶν 5. » '᾽Λποστρεφόμενος ὁ Θεὸς οὗ δοκεῖ ὁρᾷν τῶν ἀνθρώπων τὰ πλημμελήματα " οὗπερ εἵνεκα καὶ ὁ μακάριος Δα- 6ὶδ προσεύχεται, λέγων " « ᾿Απόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου. » Ἡνίκα δὲ χολάτει, αὐτὸς ὁ Θεὸς λέγει " « Καὶ στηριῶ τὸ πρόσωπόν μου ἐφ᾽ ὑμᾶς, καὶ ἐπιδλέψομαι ἐπὶ τὰς ἀδικίας ὑμῶν. » Τὸ οὖν, Οὐκ ἀποστραφήσομαι, ἀντὶ οὖ, Οὐκέτι μαχροθυμήσω, οὐδὲ ἀποστρέψω τὸ πρόσωπόν μὸν ἀπὸ τῶν ἁμαρτιῶν ὑμῶν " ἀλλ᾽ ὄψομαι ἃ πρότερον διὰ μακροθυμίαν οὐκ ἐδόκουν ὁρᾷν. Τὸ δὲ ἐπὶ ταῖς τρισὶ, καὶ ἐπὶ ταῖς τέσσαρσι, τὸ πλῆθος σημαίνει. Λέγει τοίνυν, ὅτι Πολλὰ πολλάκις τῆς μενος, νῦν οὐκέτι μακροθυμήσω, οὐδὲ ἀποστραφὴσομαι, ὥστε αὐτῶν μὴ ἰδεῖν τὰς ἀῤῥήτους μίας διαφερόντως δὲ ἃς κατὰ τῶν Γαλααδιτῶν τετολμήκασιν, ὠμότητι κατ᾽ αὐτῶν καὶ θηριωδίᾳ χρησάμενοι, ὡς; καὶ τὰς χυοφορούσας γυναῖκας. Τοῦτο σαφέστερον ὁ Σύμμαχος ἐδίδαξεν, εἰρηκώς " « ᾿Ανθ᾽ ὧν ἡλώησαν τροχοῖς σιδηροῖς τὴν Γαλαάδ. ν Τὴν αὐτὴν δὲ διάνοιαν καὶ ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων τεθείκασι. Μανθάνομεν τοίνυν, ὡς εἰς Ὁ ἅλω τινὰ βάλλοντες τὰς προειρημένας γυναΐκας, [πὶτοῖς πριονοειδέσι τροχοῖς δίκην αὑτὰς ἀσταχύων ὠμῶς κατηλώησαν. Ἡ δὲ Τ᾽ αλαὰδ πόλις ἣν καὶ αὕτη τοῦ Ἰσραὴλ, εἰς ἣν οἱ τὴν Δαμασχὸν οἰκοῦντες τετολμήκασι ταῦτα. Οὕτω τὴν παρανομίαν ὑποδείξας, ἐπάγει τὴν τιμωρίαν. εκ
g΄. « Kai eipe Kyrios - Epi tais trisin asedeiai: Damaskou, kai epi tais tessartin ouk apostraphę̄somai autous ", anth᾽ hōn eprizon priosi sidērois tas en gastri echousas tōn Galaaditōn 5. » '᾽Lpostrephomenos ho Theos hou dokei horąn tōn anthrōpōn ta plēmmelēmata " houper heineka kai ho makarios Da- 6id proseuchetai, legōn " « ᾿Apostrepson to prosōpon sou apo tōn hamartiōn mou. » Hēnika de cholatei, autos ho Theos legei " « Kai stēriō to prosōpon mou eph᾽ hymas, kai epidlepsomai epi tas adikias hymōn. » To oun, Ouk apostraphēsomai, anti ou, Ouketi machrothymēsō, oude apostrepsō to prosōpon mon apo tōn hamartiōn hymōn " all᾽ opsomai ha proteron dia makrothymian ouk edokoun horąn. To de epi tais trisi, kai epi tais tessarsi, to plēthos sēmainei. Legei toinyn, hoti Polla pollakis tēs menos, nyn ouketi makrothymēsō, oude apostraphēsomai, hōste autōn mē idein tas arrhētous mias diapherontōs de has kata tōn Galaaditōn tetolmēkasin, ōmotēti kat᾽ autōn kai thēriōdią chrēsamenoi, hōs? kai tas chyophorousas gynaikas. Touto saphesteron ho Symmachos edidaxen, eirēkōs " « ᾿Anth᾽ hōn hēlōēsan trochois sidērois tēn Galaad. n Tēn autēn de dianoian kai ho ᾿Akylas kai ho Theodotiōn tetheikasi. Manthanomen toinyn, hōs eis Ho halō tina ballontes tas proeirēmenas gynaïkas, [pitois prionoeidesi trochois dikēn hautas astachyōn ōmōs katēlōēsan. Hē de T᾽ alaad polis hēn kai hautē tou Israēl, eis hēn hoi tēn Damaschon oikountes tetolmēkasi tauta. Houtō tēn paranomian hypodeixas, epagei tēn timōrian. ek
3. "And the Lord said: For three impieties of Damascus, and for four, I will not turn away from them, because they sawed with iron saws the pregnant women of the Gileadites." When God turns away, he seems not to see the offenses of human beings. That is why the blessed David prays, saying: "Turn away your face from my sins." But when he punishes, God himself says: "And I will set my face against you, and I will look upon your iniquities." So "I will not turn away" stands for "I will no longer be long-suffering, nor turn my face away from your sins, but I will see what earlier, out of long-suffering, I seemed not to see." "For three and for four" signifies their multitude. He says, then: "Having many times … , I will now no longer be long-suffering nor turn away so as not to see their unspeakable …", especially those they dared against the Gileadites, using cruelty and savagery against them, so as [to saw] even the pregnant women. Symmachus taught this more clearly, saying: "Because they threshed Gilead with iron wheels." Aquila and Theodotion also gave the same sense. We learn, then, that they threw the aforesaid women onto a kind of threshing floor and cruelly threshed them with saw-toothed wheels, like ears of grain. Gilead was a city, itself belonging to Israel, against which those who lived in Damascus dared these things. Having thus shown the lawlessness, he adds the punishment.
Textual problem in this passage: see the notes.
Amos 1:3 (quotation, high confidence) · Ps 51:9 (50:11 LXX) (quotation, high confidence) · Lev 26:17 (allusion, low confidence)
Notes and citation
Summary: God will no longer overlook the many crimes of Damascus, above all its savage treatment of the people of Gilead.
- Lemma: Amos 1:3. Words are lost in the scan in the paraphrase ("having many times …", "unspeakable …"); marked "…". The first quotation is Ps 51:9 (LXX 50:11); the source of the second is uncertain (compare Lev 26:17; Jer 21:10).
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.1.4PG 81
δ΄. « Καὶ ἀποστελῶ πῦρ εἰς τὸν οἶκον ᾿Αζαήλ. ᾿ Βασιλεὺς δὲ οὗτος ἐγεγόνει τῆς Δαμασκοῦ. « Καὶ καταφάγεται θεμέλια υἱοῦ “Αδερ. » Τοῦτόν ὅθεν ὑπέλαθον πατέρα τοῦ ᾿Αζαὴλ, διελόντες δίχα μ ὄνομα, καὶ χωρὶς μὲν τὸν υἱὸν, χωρὶς δὲ τὸν Αδὲρ νυήσαντες " ἔστι δὲ ἕν ὄνομα " Βαραδὰδ γὰρ κέκληται τῇ Ἑδραίων καὶ τῇ Σύρων φωνῇ, καὶ ἔστιν οὗ πατὴρ, ἀλλ᾽ υἱὸς τρῦ ᾿Αζαὴλ, ὡς ἡ τετάρτη τῶν Βασιλειῶν ἱστορία διδάσκει, Ἐπ' αὐτοῦ δὲ καὶ τὸν ὄλεθρον ἡ Δαμασχὸς ὑπέμεινε " διὸ καὶ ἡ προφητεία φησί" « Καὶ καταφάγεται θεμέλια υἱοῦ !Αδερ " τουτέστι, Πρόῤῥιζον αὐτῆς ἀνασπάσω τὴν βασιλείαν.
d΄. « Kai apostelō pyr eis ton oikon ᾿Azaēl. ᾿ Basileus de houtos egegonei tēs Damaskou. « Kai kataphagetai themelia huiou “Ader. » Touton hothen hypelathon patera tou ᾿Azaēl, dielontes dicha m onoma, kai chōris men ton huion, chōris de ton Ader nyēsantes " esti de hen onoma " Baradad gar keklētai tę̄ Hedraiōn kai tę̄ Syrōn phōnę̄, kai estin hou patēr, all᾽ huios try ᾿Azaēl, hōs hē tetartē tōn Basileiōn historia didaskei, Ep' autou de kai ton olethron hē Damaschos hypemeine " dio kai hē prophēteia phēsi" « Kai kataphagetai themelia huiou !Ader " toutesti, Prorrhizon autēs anaspasō tēn basileian.
4. "And I will send fire upon the house of Hazael." This man had become king of Damascus. "And it will devour the foundations of the son of Ader." From this some supposed him to be the father of Hazael, dividing the name in two and taking "son" separately and "Ader" separately. But it is one name: for he was called Barad[ad] in the Hebrew and Syrian tongue, and he is not the father but the son of Hazael, as the fourth history of the Kingdoms teaches. In his time Damascus suffered destruction; so the prophecy says: "And it will devour the foundations of the son of Ader", that is, I will tear up its kingdom by the root.
Amos 1:4 (quotation, high confidence) · 2 Kgs 13:24 (allusion, high confidence)
Notes and citation
Summary: Fire will fall on Hazael's house and on Ben-hadad, whom Theodoret identifies as Hazael's son, not his father.
- Lemma: Amos 1:4. "The fourth history of the Kingdoms" is 2 Kings (4 Kingdoms LXX); see 2 Kgs 13:24. The name is printed "Baradad" (the end of the name is damaged in the scan).
Notes on the original text
- Digital text corrected (hyphenated word broken by a marginal letter): κέκλη- Α ται → κέκληται.
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.1.5PG 81
ε' « Καὶ συντρίψω μοχλοὺς Δαμασκοῦ. » Τὴν προτέραν αὐτῆς ἀσφάλειαν καταλύσω. « Καὶ ἐξολοθρεύσω κατοικοῦντας ἐκ πεδίου Ὧν "!, καὶ χαταχόψω φυλὴν ἐξ ἀνδρῶν Χαῤῥὰν, καὶ αἰχμαλωτευθήσεται λαὸς Συρίας ἐπίχλητος, λέγει Κύριος. » Οὐ μόνον δὲ τὴν μητρόπολιν, ἀλλὰ καὶ τοὺς περιοίχους ἅπαντας, καὶ τοὺς ἐκ τῆς μὲν Χαῤῥὰν ἀποικισθέντας, ἐκεῖ δὲ οἷκοῦντας, καὶ τοὺς τῷ Ὧν εἰδώλῳ παροιχοῦντας, δορυαλώτους γενέσθαι παρασχενάσω, καὶ τὴν πάλαι περίδλεπτον τῆς Συρίας βασιλείαν παντελῶς καταλύσω. Ἐπίχιητον γὰρ τὸ περίδλεπτον εἴρηκε. Καὶ περὶ τῆς Γάζης δὲ λέγει, ὅτι Καὶ τρὶς, καὶ τετράχις μαχροθυμήσας, ἐπὶ πλεῖστον αὐτῶν οὐκ ἀνέξομαι παρανομούντων. Πλέον δέ με χαλεπαίνειν κατ᾽ αὑτῶν ἀναγκάζει τὰ κατὰ τοῦ λαοῦ τοῦ ἐμοῦ ὑπ᾽ αὐτῶν τολμώμενα. ε« Ἕνεχεν γὰρ, φησὶ, τοῦ αἰχμαλωτεῦσαι αὐτοὺς αἰχμαλωσίαν τοῦ Σολομὼν ᾽", τοῦ συγχλεῖσαι εἰς τὴν Ἰδουμαίαν, » Τοῦτο δέ τινες μὲν οὕτω νενοήχᾶσιν, ὅτι τοῦ Σολομῶντος αἰχμαλώτους πάλαι Ἰδου- 'ξαντος, οὗτοι πολεμοῦντες Ἰουδαίοις, τούτους ἐλευπόῤῥω τῆς ἀληθείας εἶναι τοῦτο δοκεῖ " δέκα γὰρ βασιλεῖς ἀπὸ τοῦ Σολομῶντος μέχρι τῆς παρούσης προφητείας ἐγένοντο, καὶ χρόνος πλεῖστος μεταξὺ διελήλυθεν. ᾿Αλλ᾽ ἡγοῦμαι τὸ προκείμενον χωρίον ταύτην ἔχειν τὴν διάνοιαν" Οἱ ἀλλόφυλοι τῇ Ἰουδαίᾳ φυλῇ πλησιάζοντες, καὶ συχνῶς τούτοις ἐπιστρατεύοντες, οὃς ἐλάμθανον αἰχμαλώτους, οὐκ ἄλλοις τισὶν, ἀλλ᾽ αὐτῶν ὅτι μάλιστα, καὶ πολεμιωτάτοις. Τῶν ἁλισκομένων τοίνυν Ἰουδαίων τὴν αἰχμαλωσίαν τοῦ Σολομῶντος αἰχμαλωσίαν ὠνόμασεν, ἀπὸ τοῦ περιφανοῦς καὶ περιθλέπτου βασιλέως τὸ λαμπρὸν καὶ ἐπίσημον ἐπιδεικνὺς τοῦ λαοῦ. Ταύτης τοίνυν τῆς ὠμότητος χάριν ἀγανακτῶν ὁ θεὸς, ἀπειλεῖ πυρὶ παραδώσειν τὴν Γάζαν, καὶ σὺν αὐτῇ τὰς ἄλλας τῶν ἀλλοφύλων πόλεις. Τὴν αὐτὴν ποιεῖται καὶ τῆς Τύρου κατηγορίαν, καὶ τὸ ἔγκλημα αὔξων ἐπήγαγε ᾿" « Καὶ οὐκ ἐμνήσθησαν διαθήκης ἀδελφῶν. » Ἐπειδὴ γὰρ Σολομὼν καὶ Χειρὰμ ὁ τῆς Τύρου βασιλεὺς, ἀδελφικὴν πρὸς ἀλλήλους ἰ|διάθεσιν ἐπεδείκνυντο, καὶ ὁ μὲν εἰς τὴν οἰχοδομίαν τοῦ θείου νεὼ ξύλα χέδρινα ἐχορήγει, ὁ δὲ σῖτον ἀντεδίδου " ταύτης δὲ τῆς φιλίας εἰς λήθην ἦλθον οἱ Τύριοι, καὶ ταὐτὰ τοῖς Γαζαίοις εἰς τὸν Ἰσραὴλ ἐξημάρτανον, τὴν αὐτὴν καὶ κατὰ τούτων εἰκότως ἐξενήνοχε ψῆφον, Καὶ περὶ τῶν Ἰδουπη ἀνήρουν, ἀλλὰ γκαὶ τοὺς μηδέπω γεννηθέντας Ἰὼ Α μαίων δὲ εἰρηκὼς, ὅτι Καὶ τρὶς, καὶ τετοάγις, χεὶ πολλάκις εἰς αὐτοὺς μαχροθυμήσας οὐκέτι λοιπὴν ἀνέξομαι, τὴν κατὰ τοῦ ἀδελφοῦ μάλιστα μανίαν θεώμενος " οὐδὲ γὰρ τὴν φύσιν αὐτὴν εἰς νοῦν λαβεῖν ἡἠδουλήθη, οὐδὲ ὅτι κατὰ ταὐτὸν μίαν ᾧκησαν γαστὶρα, ἀλλὰ διετέλεσε μιαιφόνον κατ᾽ αὑτοῦ γνώμεν ἐπιδεικνύμενος " ἀπειλεῖ καὶ τούτους πυρὶ παραϊώσειν, ὡς καὶ τοὺς Σύρους, καὶ τοὺς ἀλλοφύλους, χὴὶ τοὺς Τυρίους. Πῦρ δὲ καλεῖ τῶν ᾿Ασσυρίων τὴν στρ:τιὰν, πυρὸς δίκην ἅπαντα διαφθείρουσαν " καὶ πὶ δὲ, ὡς εἰκὸς, χρώμενοι, καὶ κώμας ἐνεπίμπρων, χεὶ πόλεις ἐπυρπόλουν, καὶ ἄρδην ἡ φάνιζον ἅπαντι. Τὸ δὲ, ᾿Ελυμήνατο μήτραν "", τὴν κατὰ τῆς φύσεω; μῶ» νίαν παραδηλοῖ, ὅτι ἀδελφὸς ὧν καὶ ὁμογάστριος, καὶ τὴν αὑτὴν κατὰ ταὐτὸν οἰκήσας γαστέρα (δίδυμο; γὰρ Β ἦν), λυττῶν κατ' αὑτοῦ διατελεῖ, μονονουχὶ καὶ στῇ τῇ μήτρᾳ, ἣν ἄμφω κατῴκησαν, τὴν λώδην ἐπάγων. Τὸ δὲ, ε« Ἥρπασε 5 φρίκην εἰς μαρτύριον αὑτοῦ,» ἀντὶ τοῦ, Φρίκης μεστὰ τετόλμηκε, μαρτυρίαν χαϑ' ἑαυτοῦ τοιαύτην καταλιπών. Ταῦτα καὶ περὶ ᾿λμμ:νιτῶν εἰρηκὼς ὅτι Πολλῇ μακροθυμίᾳ χρησάμεν): ἐφ᾽ οἷς πολλὰ πολλάκις πεπλημμελήκασι, νῦν ἐπάξυ τὴν τιμωρίαν, τῆς" εἰς τὸν Ἰσραὴλ γενομένης τῖ' ἀνέσχιζον τὰς ἐν γαστρὶ ἐχούσας τῶν Γαλααδιτῶν ὅπως ἐμπληθύνωσι "7 τὰ ὅρια αὐτῶν. » Καὶ τὰ οὗτοι τοῖς Γαλααδίταις πελάζοντες, ὠμότητι χὶ ἀπηνείᾳ κατ᾽ αὐτῶν χρώμενοι, οὐ μόνον τοὺς ἄνδρα; τος ἵνα τῶν Ἰσραηλιτῶν ἐλαττουμένων, αὐτοὶ τὴν ὑπ᾽ ἐχείνων γεωργουμένην καρπώσωνται γῆν. δὲ τοῦτο, δια γ.
e' « Kai syntripsō mochlous Damaskou. » Tēn proteran autēs asphaleian katalysō. « Kai exolothreusō katoikountas ek pediou Hōn "!, kai chatachopsō phylēn ex andrōn Charrhan, kai aichmalōteuthēsetai laos Syrias epichlētos, legei Kyrios. » Ou monon de tēn mētropolin, alla kai tous perioichous hapantas, kai tous ek tēs men Charrhan apoikisthentas, ekei de hoikountas, kai tous tǭ Hōn eidōlǭ paroichountas, doryalōtous genesthai paraschenasō, kai tēn palai peridlepton tēs Syrias basileian pantelōs katalysō. Epichiēton gar to peridlepton eirēke. Kai peri tēs Gazēs de legei, hoti Kai tris, kai tetrachis machrothymēsas, epi pleiston autōn ouk anexomai paranomountōn. Pleon de me chalepainein kat᾽ hautōn anankazei ta kata tou laou tou emou hyp᾽ autōn tolmōmena. e« Henechen gar, phēsi, tou aichmalōteusai autous aichmalōsian tou Solomōn ᾽", tou synchleisai eis tēn Idoumaian, » Touto de tines men houtō nenoēchasin, hoti tou Solomōntos aichmalōtous palai Idou- 'xantos, houtoi polemountes Ioudaiois, toutous eleuporrhō tēs alētheias einai touto dokei " deka gar basileis apo tou Solomōntos mechri tēs parousēs prophēteias egenonto, kai chronos pleistos metaxy dielēlythen. ᾿All᾽ hēgoumai to prokeimenon chōrion tautēn echein tēn dianoian" Hoi allophyloi tę̄ Ioudaią phylę̄ plēsiazontes, kai sychnōs toutois epistrateuontes, hoos elamthanon aichmalōtous, ouk allois tisin, all᾽ autōn hoti malista, kai polemiōtatois. Tōn haliskomenōn toinyn Ioudaiōn tēn aichmalōsian tou Solomōntos aichmalōsian ōnomasen, apo tou periphanous kai perithleptou basileōs to lampron kai episēmon epideiknys tou laou. Tautēs toinyn tēs ōmotētos charin aganaktōn ho theos, apeilei pyri paradōsein tēn Gazan, kai syn autę̄ tas allas tōn allophylōn poleis. Tēn autēn poieitai kai tēs Tyrou katēgorian, kai to enklēma auxōn epēgage ᾿" « Kai ouk emnēsthēsan diathēkēs adelphōn. » Epeidē gar Solomōn kai Cheiram ho tēs Tyrou basileus, adelphikēn pros allēlous i|diathesin epedeiknynto, kai ho men eis tēn oichodomian tou theiou neō xyla chedrina echorēgei, ho de siton antedidou " tautēs de tēs philias eis lēthēn ēlthon hoi Tyrioi, kai tauta tois Gazaiois eis ton Israēl exēmartanon, tēn autēn kai kata toutōn eikotōs exenēnoche psēphon, Kai peri tōn Idoupē anēroun, alla nkai tous mēdepō gennēthentas Iō A maiōn de eirēkōs, hoti Kai tris, kai tetoagis, chei pollakis eis autous machrothymēsas ouketi loipēn anexomai, tēn kata tou adelphou malista manian theōmenos " oude gar tēn physin autēn eis noun labein hēēdoulēthē, oude hoti kata tauton mian hǭkēsan gastira, alla dietelese miaiphonon kat᾽ hautou gnōmen epideiknymenos " apeilei kai toutous pyri paraïōsein, hōs kai tous Syrous, kai tous allophylous, chēi tous Tyrious. Pyr de kalei tōn ᾿Assyriōn tēn str:tian, pyros dikēn hapanta diaphtheirousan " kai pi de, hōs eikos, chrōmenoi, kai kōmas enepimprōn, chei poleis epyrpoloun, kai ardēn hē phanizon hapanti. To de, ᾿Elymēnato mētran "", tēn kata tēs physeō? mō» nian paradēloi, hoti adelphos hōn kai homogastrios, kai tēn hautēn kata tauton oikēsas gastera (didymo? gar B ēn), lyttōn kat' hautou diatelei, mononouchi kai stę̄ tę̄ mētrą, hēn amphō katǭkēsan, tēn lōdēn epagōn. To de, e« Hērpase 5 phrikēn eis martyrion hautou,» anti tou, Phrikēs mesta tetolmēke, martyrian chaϑ' heautou toiautēn katalipōn. Tauta kai peri ᾿lmm:nitōn eirēkōs hoti Pollę̄ makrothymią chrēsamen): eph᾽ hois polla pollakis peplēmmelēkasi, nyn epaxy tēn timōrian, tēs" eis ton Israēl genomenēs ti' aneschizon tas en gastri echousas tōn Galaaditōn hopōs emplēthynōsi "7 ta horia autōn. » Kai ta houtoi tois Galaaditais pelazontes, ōmotēti chi apēneią kat᾽ autōn chrōmenoi, ou monon tous andra? tos hina tōn Israēlitōn elattoumenōn, autoi tēn hyp᾽ echeinōn geōrgoumenēn karpōsōntai gēn. de touto, dia g.
5. "And I will break the bars of Damascus." I will destroy its former security. "And I will utterly destroy those who dwell in the plain of On, and I will cut off a tribe from the men of Charran, and the renowned people of Syria will be taken captive, says the Lord." Not only the capital, but also all those living around it, both those who emigrated from Charran and live there, and those who dwell by the idol On, I will make captives of war, and I will utterly destroy the once-renowned kingdom of Syria. For by "epikletos" he means "renowned". And concerning Gaza he says: "Having been long-suffering three times and four, I will not bear any longer with their lawlessness. What drives me to greater anger against them is what they have dared against my people." "Because," he says, "they took captive a captivity of Solomon, to shut them up in Idumea." Some have understood this as follows: that … captives of Solomon formerly …, and these, making war on the Jews, … them. But this seems to be far from the truth: for ten kings came between Solomon and the present prophecy, and a very long time passed in between. But I think the passage before us has this meaning: the foreigners, being neighbors of the tribe of Judah and frequently campaigning against them, [sold] those whom they took captive to no others than to them [the Idumeans] above all, their bitterest enemies. So he called the captivity of the Jews who were taken "the captivity of Solomon", showing from that illustrious and renowned king the splendor and distinction of the people. Angered at this cruelty, God threatens to give Gaza over to fire, and with it the other cities of the foreigners. He makes the same accusation against Tyre too, and heightening the charge he added: "And they did not remember a covenant of brothers." For Solomon and Hiram, the king of Tyre, showed a brotherly disposition toward each other: the one supplied cedar wood for the building of the divine temple, and the other gave grain in return. Since the Tyrians forgot this friendship and committed the same sins against Israel as the Gazans, he fittingly passed the same sentence against them too. And concerning the Idumeans he said: "Having been long-suffering toward them three times and four and many times, I will no longer bear it, seeing above all their madness against their brother." For he refused to take nature itself into account, or that they had dwelt in one womb at the same time, but continued to show a murderous mind against him. He threatens to give these too over to fire, like the Syrians, the foreigners, and the Tyrians. He calls fire the army of the Assyrians, which destroyed everything like fire; and, as is likely, using [fire] too, they burned villages, set cities ablaze, and destroyed everything utterly. "He defiled the womb" points to his madness against nature: that, being a brother born of the same mother, and having dwelt in the same womb at the same time (for they were twins), he continues raging against him, all but bringing outrage on the very womb that both of them inhabited. "He seized a shuddering for his own testimony" stands for "he dared deeds full of horror, leaving such a testimony against himself." Having said this also about the Ammonites, that, after showing great long-suffering toward the many offenses they have often committed, he will now bring the punishment for … done against Israel: "… they ripped open the pregnant women of the Gileadites, so as to enlarge their borders." For these too, being neighbors of the Gileadites, used cruelty and harshness against them and killed not only the men but also those not yet born, so that, with the Israelites diminished, they themselves might enjoy the land the Israelites cultivated. …
Textual problem in this passage: see the notes.
Amos 1:5 (quotation, high confidence) · Amos 1:6 (quotation, high confidence) · Amos 1:9 (quotation, high confidence) · Amos 1:11 (quotation, high confidence) · Amos 1:13 (quotation, high confidence) · 1 Kgs 5:1–12 (allusion, high confidence) · Gen 25:24 (allusion, medium confidence)
Notes and citation
Summary: Theodoret runs through the oracles against Damascus, Gaza, Tyre, Edom, and Ammon, explaining each charge, above all Edom's hatred of his twin brother.
- Lemmas: Amos 1:5, then (without the verse numerals, which are lost in the scan) 1:6 paraphrased, 1:6b, 1:9, 1:11 paraphrased, 1:11b, and 1:13; the comment on all of them stands here. The scan interleaves the column text: a clause on the Ammonites ("killed not only the men but also those not yet born") is printed inside the comment on Edom and has been put back where the sense requires. Lines are lost in the scan in the report of the first interpretation of 1:6, in the comment on the Ammonites, and at the end; marked "…". "Sold" supplies a verb lost in the scan, by sense. "Renowned" renders ἐπίκλητος, as Theodoret explains it. For Solomon and Hiram, see 1 Kgs 5:1–12; for Esau and Jacob as twins, Gen 25:24.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters)): Ὑἱ γί δ 866 οἱ (υἱὲ απ δὰτο άϊδά Πόσαι ἐμἰ πιο εἰ ξατοὶ οἰἱοηαπὶ ἀὐ ν᾽ πὶ ΘΠ Ρ}} ἰῃ δα} 08. δι ρᾶτὰν, 86, βίου! ϑγγοβ, οἱ γᾶς ἰμ πα σδη γα θαι θϑίο πα : (ξθηιθι! 8 οπίιπ 6 Γαι}, [το γ ἰὴ οἷα, ἴθ σοι οἵ ἱμπηπιδι θη) ἰὴ 608 → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.1.14PG 81
( ιδ', ιε΄, « ᾿Ανάψω πῦρ ἐπὶ τὰ τείχη Ῥαδαὰθ ", χὶ καταφάγεται τὰ θεμέλια αὐτῆς μετὰ χραυγῖς ἐν ἡμέρᾳ πολέμου, καὶ σεισθήπεται ἐν ἡ μέρᾳ συντελεῶς αὑτῆς. Καὶ 5 πορεύσεται Μελχὸμ ἐν αἰχμαλωσίᾳ, οἱ ἱερεῖς αὐτοῦ 35, καὶ οἱ ἄρχοντες αὐτοῦ ἐπὶ τὸ. πὸ, λέγει Κύριος. ν Ἐνταῦθα σαφῶς ἐδίδαξε, πιο καὶ ἐπὶ τῶν ἄλλων προσηγόρευσε πῦρ. Ἐπήγαγε γάρ' Ἐν ἡμέρᾳ πολέμου. ᾿Ἀπειλεῖ δὲ, σὺν αὐτῇ χι ὑπ᾽ αὐτῆς τιμώμενον εἴδωλον αἰχμάλωτον ἀπυθὶ σεσθαι. Μειλχὸμ γὰρ ὁ ψευδὴς τῶν ᾿Αμμανιτῶν θεδ, ὃς οὐ μόνον τοῖς ἱξρεῦσι καὶ τοῖς ἄρχουτιν, ἀλλ᾽ υὐ' δὲ αὑτῷ δορυαλώτῳ γινομένῳ ν" ἴσχυσεν ἐπαμῦναι, Ῥαδαὰθ δὲ καλεῖ τοῦ " ᾿Αμμὰν τὴν μητρόπιλιν, ἢ νῦν ἐν τῇ ᾿Αραθίᾳ Φιλαδέλφεια μὲν τῇ Ἑλλάδι φωιῷν ᾿Αμμὰν δὲ τῇ Σύρων προσαγορεύεται. "Απειλεῖ δὲ "5 καὶ τῇ Μωὰχδ τὸ πολεμικὸν ἐχεῖν πῦρ, καὶ λέγει σὺν τῷ λαῷ καὶ τοὺς ἄρχοντας δώσειν ὀλέθρῳ, ἐπειδὴ πρὸς ταῖς πολλαῖς αὐτῶν ἀπ’ δείαις πολλὴν κατὰ τοῦ Ἰδουμαίων βασιλέως ἔδειψν θηριωδίαν. Τοῦτον γὰρ ἐπίκουρόν ποτε γενόμενον «οὔ Ἰσραηλιτῶν βασιλέως, ὕστερον λοχήσαντες, 53: λαθόντες αἰχμάλωτον, τοῖς σφετέροις εἰδώλοις θυσαν καὶ πορεύτοντα: οἱ βάσις προσήνεγκαν, καὶ μέχρι τοσούτου τὴν πυρὰν ἐχείνην Α ἐξέχαυσαν, ἕως καὶ τὰ ὀστᾶ τῷ πυρὶ χατεδαπάνησαν ἅπαντα. Οὕτω τὰς περὶ τῶν ἀλλογενῶν συμπεράνας προῤῥήσεις, κατὰ τοῦ λαοῦ μεταφέρει τῆς προφητείας τὸν λόγον, καὶ τῆς Ἰούδα φυλῆς πρώτης τὴν παρανομίαν εἰς μέσον προτίθησι.
( id', ie΄, « ᾿Anapsō pyr epi ta teichē Rhadaath ", chi kataphagetai ta themelia autēs meta chraugis en hēmerą polemou, kai seisthēpetai en hē merą synteleōs hautēs. Kai 5 poreusetai Melchom en aichmalōsią, hoi hiereis autou 35, kai hoi archontes autou epi to. po, legei Kyrios. n Entautha saphōs edidaxe, pio kai epi tōn allōn prosēgoreuse pyr. Epēgage gar' En hēmerą polemou. ᾿Apeilei de, syn autę̄ chi hyp᾽ autēs timōmenon eidōlon aichmalōton apythi sesthai. Meilchom gar ho pseudēs tōn ᾿Ammanitōn thed, hos ou monon tois hixreusi kai tois archoutin, all᾽ yy' de hautǭ doryalōtǭ ginomenǭ n" ischysen epamynai, Rhadaath de kalei tou " ᾿Amman tēn mētropilin, ē nyn en tę̄ ᾿Arathią Philadelpheia men tę̄ Helladi phōiǭn ᾿Amman de tę̄ Syrōn prosagoreuetai. "Apeilei de "5 kai tę̄ Mōachd to polemikon echein pyr, kai legei syn tǭ laǭ kai tous archontas dōsein olethrǭ, epeidē pros tais pollais autōn ap’ deiais pollēn kata tou Idoumaiōn basileōs edeipsn thēriōdian. Touton gar epikouron pote genomenon «ou Israēlitōn basileōs, hysteron lochēsantes, 53: lathontes aichmalōton, tois spheterois eidōlois thysan kai poreutonta: hoi basis prosēnenkan, kai mechri tosoutou tēn pyran echeinēn A exechausan, heōs kai ta osta tǭ pyri chatedapanēsan hapanta. Houtō tas peri tōn allogenōn symperanas prorrhēseis, kata tou laou metapherei tēs prophēteias ton logon, kai tēs Iouda phylēs prōtēs tēn paranomian eis meson protithēsi.
14, 15. "I will kindle fire on the walls of Rabbah, and it will devour its foundations with shouting in the day of war, and it will be shaken in the day of its consummation. And Melchom will go into captivity, his priests and his rulers together, says the Lord." Here he taught clearly what he also called fire in the other cases; for he added: "in the day of war". He threatens that, along with the city, the idol honored by it will be carried off captive. For Melchom was the false god of the Ammonites, who was able to help not only the priests and the rulers, but not even himself when he became a captive of war. He calls Rabbah the capital of Ammon, which is now in Arabia and is called Philadelphia in the Greek tongue and Amman in the Syrian. He threatens Moab too with that fire of war, and says that he will give over to destruction the rulers together with the people, since besides their many impieties they showed great savagery against the king of the Idumeans. For this man, who had once been an ally of the king of the Israelites, they later ambushed and took captive, and … sacrificed to their own idols … and they kept that pyre burning so long that the fire consumed even all his bones. Having thus completed the predictions about the foreigners, he turns the word of prophecy against the people, and sets forth first the lawlessness of the tribe of Judah.
Textual problem in this passage: see the notes.
Amos 1:14 (quotation, high confidence) · Amos 1:15 (quotation, high confidence) · Amos 2:1–3 (allusion, high confidence) · 2 Kgs 3:9 (allusion, medium confidence)
Notes and citation
Summary: Ammon's capital and its god Milcom will go into captivity, and Moab will be punished for burning the king of Edom.
- Lemma: Amos 1:14–15; the comment then paraphrases the oracle against Moab (Amos 2:1–3) without quoting it, since the verse numerals are lost in the scan. Lines are lost in the account of the king of Edom; marked "…". The king of Edom was an ally of the king of Israel in 2 Kgs 3:9.
Notes on the original text
- Digital text corrected (Migne's footnotes (variant readings) and Latin debris): μῆτρ. ΑΙ, μητέρα. δ ἥρπ. --- αὐτ. Α ἡτοίμασεν εἰς μαρτ. μπλατύνωσι, υἱ ἰῃ Διο. αὐτῆς ἐν αἰχμ., κι τ. Δ. 5 Βδς. Ἰοοἰΐο Β. 1. δἱ ροϑι Ὁ Ἰος. δίγαι. τὴν. 33 δέ. 65. ἰῃ 6. δ. ίχην αὖτ. 5 τῆς. Ο ργαπ.. χα; ον ἄμ ΑΙΝ, → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-1-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 2
3.2.4PG 81
δ',ε΄, ε« Τάδε λέγει Κύριος " Ἐπὶ ταῖς τρισὶν ἀσεθείαις υἱῶν Ἰούδα, καὶ ἐπὶ ταῖς τέσσαρσιν, οὐκ ἀποστραφήσομαι αὐτοὺς 5, ἕνεκεν τοῦ ἀπώσατθαι αὖτοὺς τὸν νόμον Κυρίου, καὶ τὰ 5 προστάγματα αὖτοῦ, ἃ" οὐκ ἐφυλάξαντο, καὶ ἐπλάνησεν " αὐτοὺς τὰ μάταια ἃ ἐποίησαν "5, οἷς ἐξηχολούθησαν οἱ πατέρες αὐτῶν ὀπίσω αὐτῶν. Καὶ ἐξχποστελῶ πῦρ ἐπὶ Ἰούδαν, καὶ καταφάγεται θεμέλια Ἱἱερουσαλήμ. » Καὶ τὸν Ἰούδαν, φησὶ, καὶ τὴν Ἱερουσαλὴμ. τῷ πολεμιχῷ παραδώσιυ πυρὶ, ἐπειδὴ τῶν μὲν δπ᾽ ἐμοῦ νενομοθετημένων παντελῶς κατεφρόνησαν, τοῖς δὲ χειροποιήτοις εἰδώλοις (ταῦτα γὰρ καλεῖ μάταια), λατρεύοντες διετέλεσαν, τῇ μοχθηρᾷ τῶν πατέρων ἀκολουθήσαντες γνώμῃ. Τούτων δὲ τολλωμένων ἐπὶ πλεῖστον μὲν ἠνεσχόμην, οὐκέτι δὲ χρήσομαι τῇ συνήθει μαχροθυμίφ. ᾿Απὸ τούτων ἐπὶ τὰς δέκα μεταθαίνει φυλὰς, καὶ λέγει μηκέτι πένητα ἕνεκεν ὑποδημάτων, τῶν χκαταπατούνκων 3 ἐπὶ τὸν χοῦν τῆς Τῆς " καὶ ἐχονδύλιζον εἰς κεφαλὰς πτωχῶν, καὶ ὁδὸν ταπεινῶν ἐξέκλινον. ν» Καὶ οὗτοι δὲ, φησὶ, πρὸς λῆμμα βλέποντες, ἀπημπώλουν τὸν ' δίκαιον, καὶ αἰσχροχερδείᾳ δουλεύοντες, οὐδὲ ὑποδήματα παρῃτοῦντο κερδαίνειν, ἃ τὴν ἐσχάτην χρῆσιν τοῖς ἀνθρώποις παρέχει, προϊέμενοι μὲν τοὺς ἀδικουμένους, αἰκιζόμενοι δὲ τοὺς πενεστέρους, τῶν δὲ ἀτιμοτέρων τὰς διχα!ολογίας οὐ προσιέμενοι. Πρὸς δὲ τούτοις, καὶ ἀκολασίᾳ συζῶντες, ἀλόνων δίκην ταῖς ἀλλήλων ἐπεμίγνυντο γυναιξὶν, ὡς μὴτε υἱὸν πῆς ἀναχειμένης τῷ πατρὶ παλλαχίδος ἀπέχεσθαι, εὴτε πατέρα τῷ υἱῷ τὴν εὐνὴν διαφυλάττειν ἀκήρατοὺ " ὡς ἐντεῦθεν συγχεῖσθαι τὰ τῆς φύσεως δίκαια, καὶ μηδὲ δῆλα εἶναι λοιπὸν τὰ τῆς συγγενείας ὀνόματα. Καὶ ταῦτα, φησὶν, ἔδρων, «ὅπως ἂν δ" βεθηλώσωσι τὸ ὄνομα “οὔ Θεοῦ αὑτῶν. ν» Οἱ γὰρ ἀστυγείτονες ἀλλόφυλοι ταῦτα μανθάνοντες, κατὰ τοῦ Θεοῦ τῶν ὅλων ἐκίνουν τὴν γλῶτταν, ἢ ὡς τοιαῦτα νομοθετήσαντος, ἣ ὡς τοιαῦτα παρανομοῦντος ἀνεχομένου λαοῦ. Πρὸς γὰρ τούτοις,
d',e΄, e« Tade legei Kyrios " Epi tais trisin asetheiais huiōn Iouda, kai epi tais tessarsin, ouk apostraphēsomai autous 5, heneken tou apōsatthai autous ton nomon Kyriou, kai ta 5 prostagmata autou, ha" ouk ephylaxanto, kai eplanēsen " autous ta mataia ha epoiēsan "5, hois exēcholouthēsan hoi pateres autōn opisō autōn. Kai exchpostelō pyr epi Ioudan, kai kataphagetai themelia Hiierousalēm. » Kai ton Ioudan, phēsi, kai tēn Hierousalēm. tǭ polemichǭ paradōsiy pyri, epeidē tōn men dp᾽ emou nenomothetēmenōn pantelōs katephronēsan, tois de cheiropoiētois eidōlois (tauta gar kalei mataia), latreuontes dietelesan, tę̄ mochthērą tōn paterōn akolouthēsantes gnōmę̄. Toutōn de tollōmenōn epi pleiston men ēneschomēn, ouketi de chrēsomai tę̄ synēthei machrothymiph. ᾿Apo toutōn epi tas deka metathainei phylas, kai legei mēketi penēta heneken hypodēmatōn, tōn chkatapatounkōn 3 epi ton choun tēs Tēs " kai echondylizon eis kephalas ptōchōn, kai hodon tapeinōn exeklinon. n» Kai houtoi de, phēsi, pros lēmma blepontes, apēmpōloun ton ' dikaion, kai aischrocherdeią douleuontes, oude hypodēmata parę̄tounto kerdainein, ha tēn eschatēn chrēsin tois anthrōpois parechei, proïemenoi men tous adikoumenous, aikizomenoi de tous penesterous, tōn de atimoterōn tas dicha!ologias ou prosiemenoi. Pros de toutois, kai akolasią syzōntes, alonōn dikēn tais allēlōn epemignynto gynaixin, hōs mēte huion pēs anacheimenēs tǭ patri pallachidos apechesthai, eēte patera tǭ huiǭ tēn eunēn diaphylattein akēratou " hōs enteuthen syncheisthai ta tēs physeōs dikaia, kai mēde dēla einai loipon ta tēs syngeneias onomata. Kai tauta, phēsin, edrōn, «hopōs an d" bethēlōsōsi to onoma “ou Theou hautōn. n» Hoi gar astygeitones allophyloi tauta manthanontes, kata tou Theou tōn holōn ekinoun tēn glōttan, ē hōs toiauta nomothetēsantos, hē hōs toiauta paranomountos anechomenou laou. Pros gar toutois,
4, 5. "Thus says the Lord: For three impieties of the sons of Judah, and for four, I will not turn away from them, because they rejected the law of the Lord and did not keep his ordinances, and their vain things which they made led them astray, which their fathers followed after. And I will send fire on Judah, and it will devour the foundations of Jerusalem." Judah too, he says, and Jerusalem I will hand over to the fire of war, since they utterly despised what I had legislated and continued serving handmade idols (for these he calls vain things), following the wicked mind of their fathers. While they dared these things I bore with them for a very long time, but I will no longer use my accustomed long-suffering. From these he passes to the ten tribes and says … "[they sold the righteous for silver and] the poor for the sake of sandals, which tread on the dust of the earth, and they struck with their fists on the heads of the poor, and turned aside the way of the humble." These too, he says, looking to gain, sold the righteous, and, being slaves to shameful profit, did not even refuse to make gain from sandals, which serve the lowest use among human beings; they abandoned the wronged, mistreated the poorer, and did not admit the pleas of the lowlier. Besides this, living in licentiousness, they mingled with one another's wives like irrational animals, so that neither did the son keep away from the concubine reserved for his father, nor did the father keep his son's bed undefiled; so that by this the rights of nature were confounded and the names of kinship were no longer even clear. "And they did these things," he says, "so as to profane the name of their God." For the neighboring foreigners, learning these things, moved their tongues against the God of all, either as having legislated such things or as bearing with a people so lawless. For besides these things,
Textual problem in this passage: see the notes.
Amos 2:4 (quotation, high confidence) · Amos 2:5 (quotation, high confidence) · Amos 2:6 (quotation, high confidence) · Amos 2:7 (quotation, high confidence)
Notes and citation
Summary: Judah will be punished for rejecting God's law and following idols, and Israel for selling the poor, oppressing the humble, and sexual license that dishonored God's name among the nations.
- Lemmas: Amos 2:4–5, then Amos 2:6–7, whose opening is lost in the scan with the line that introduced it; marked "…", and the lost words of the lemma are supplied in brackets from the LXX. The section ends in mid-sentence; the comment continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 3.2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.2.8PG 81
η΄. « Καὶ τὰ ἱμάτια αὑτῶν δετμεύσντες παραπετάσματα ἐποίουν ἐχόμενα τοῦ θυσιαστηρίου, καὶ οἶνον ἐκ συχοφαντιῶν ἔπινον ἐν τῷ οἴκῳ τοῦ Θεοῦ αὑτῶν. ν» Οὐδὲ γὰρ τῷ θείῳ νεῷ τὸ προσῆκον ἀπένεμον σέθας, ἀλλὰ καὶ ἐν ἐκείνῳ σκηνὰς ἐξ ἑλατίων κατασκευάζοντες, τὸν ἐξ ἀδικίας πεπορισμένον ἔπινον οἶνον λαθεῖν δὲ οὐκ ἠδουλήθησαν εἰς διάνοιαν, ὡς 0΄. ε« Ἐγὼ ἐξῆρα τὸν ᾿λυοῤῥαῖον ἐκ προσώπου αὖτῶν, οὗ ἣν καθὼς ὕψος: κέδρου τὸ ὕψος αὐτοῦ, καὶ ἰσχυρὸς ἣν ὡς δρῦς, καὶ ἐξῆρα 335 τὸν καρπὸν αὐτοῦ ἐπάνωθεν, καὶ τὰς ῥίζας αὐτοῦ ὑποκάτωθεν. ν Ταῦτα δὲ τροπικῶς εἴρηκε, τὸ τε μέγεθος τῶν τηνικάδε ἐνδρῶν, καὶ τὴν ἰσχὺν διδάσκων. Καὶ οἱ ἀποσταλέντες Σ ὑπὸ τοῦ μεγάλου λΙωσέως κατάσκοποι ἔλεγον, ὅτι Ἐκεῖ Ἑνᾶχ, καὶ οἱ ἀπόγονοι τῶν γιγάντων, καὶ ὑψτλοὶ ἄνδρες σφόδρα, καὶ ἦμεν ἐνώπιον αὐτῶν ὡσεὶ ἀχρίδες. Λέγει τοίνυν ὁ τῶν ὅλων Θεὸς, ὅτι Τῶν οὕτω μεγάλων καὶ ἰσχυρῶν ἀνθρώπων οὐ τῇ σφετέρχ χρησάμενηι περιγεγένησθε. Πῶς γὰρ οἵ γ: καὶ ἐξ αὐτῆς ἐχδειματωθέντες τῇς φήμης εἰς τὴν Αἴγυπτον ἐπανελθεῖν ἐπειράθητε; ἀλλ᾽ ἐγὼ ἐκεῖνον ἀνέτπχοχ πρόῤῥιζον. 'ΡῬίζαις ὃὲ καλεῖ τοὺς πατέρα;, χαρπὶν δὲ τοὺς παῖδας. ᾿Αλλὰ γὰρ καὶ τῶν πρὸ τούτου, ςἡσὶν, εὐεργεσιῶν ἀναγκαῖον ὑμᾶς ἀναμνῆσαι, Καὶ γὰρ τῆς ΛΑἰγυπτιαχῆς ὑμᾶς ἠλευθέρωσα δουλείας, καὶ ἐπὶ τεσσαράχουτα ἕτεσιν ἐν τῇ ἐρήμῳ διέθρεψα, καὶ ἐνίους μὲν ὑμῶν προφητικῆς ἧξ
ē΄. « Kai ta himatia hautōn detmeusntes parapetasmata epoioun echomena tou thysiastēriou, kai oinon ek sychophantiōn epinon en tǭ oikǭ tou Theou hautōn. n» Oude gar tǭ theiǭ neǭ to prosēkon apenemon sethas, alla kai en ekeinǭ skēnas ex helatiōn kataskeuazontes, ton ex adikias peporismenon epinon oinon lathein de ouk ēdoulēthēsan eis dianoian, hōs 0΄. e« Egō exēra ton ᾿lyorrhaion ek prosōpou autōn, hou hēn kathōs hypsos: kedrou to hypsos autou, kai ischyros hēn hōs drys, kai exēra 335 ton karpon autou epanōthen, kai tas rhizas autou hypokatōthen. n Tauta de tropikōs eirēke, to te megethos tōn tēnikade endrōn, kai tēn ischyn didaskōn. Kai hoi apostalentes S hypo tou megalou lIōseōs kataskopoi elegon, hoti Ekei Henach, kai hoi apogonoi tōn gigantōn, kai hypstloi andres sphodra, kai ēmen enōpion autōn hōsei achrides. Legei toinyn ho tōn holōn Theos, hoti Tōn houtō megalōn kai ischyrōn anthrōpōn ou tę̄ spheterch chrēsamenēi perigegenēsthe. Pōs gar hoi g: kai ex autēs echdeimatōthentes tę̄s phēmēs eis tēn Aigypton epanelthein epeirathēte? all᾽ egō ekeinon anetpchoch prorrhizon. 'RRhizais hoe kalei tous patera?, charpin de tous paidas. ᾿Alla gar kai tōn pro toutou, sēsin, euergesiōn anankaion hymas anamnēsai, Kai gar tēs LAigyptiachēs hymas ēleutherōsa douleias, kai epi tessarachouta hetesin en tę̄ erēmǭ diethrepsa, kai enious men hymōn prophētikēs hēx
8. "And binding their garments they made curtains beside the altar, and they drank wine gained from extortion in the house of their God." For they did not give the divine temple the reverence due to it, but even in it they made booths of fir branches and drank the wine procured by injustice; and they would not bring it to mind that … 9. "I removed the Amorite from before them, whose height was like the height of a cedar, and he was strong as an oak; and I dried up his fruit from above and his roots from beneath." He said these things figuratively, teaching both the size of the men of that time and their strength. And the spies sent by the great Moses said: "There are Anak and the descendants of the giants, and very tall men, and we were before them like locusts." The God of all says, then: "You did not overcome men so great and strong by using your own [strength]. For how could you, who were so terrified even by the report of them that you tried to return to Egypt? But I tore that people up by the root." He calls the fathers roots and the children fruit. "But," he says, "I must also remind you of the benefits before this. For I freed you from Egyptian slavery, and I nourished you for forty years in the desert, and some of you I counted worthy of prophetic [grace] …
Textual problem in this passage: see the notes.
Amos 2:8 (quotation, high confidence) · Amos 2:9 (quotation, high confidence) · Amos 2:10 (allusion, high confidence) · Num 13:28 (allusion, high confidence) · Num 13:33 (allusion, high confidence) · Num 14:4 (allusion, medium confidence)
Notes and citation
Summary: Israel profanes the temple with feasting on unjust gain, though God destroyed the giant Amorites for them and brought them out of Egypt.
- Lemmas: Amos 2:8 (Theodoret's text lacks the LXX's "with cords") and 2:9, with a paraphrase of 2:10. Lines are lost in the scan after "bring it to mind that"; marked "…". The spies' report is Num 13:28, 33; the attempt to return to Egypt, Num 14:4. The section ends in mid-sentence (the restoration "grace" is by sense); the comment continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters); OCR: Ταῦτα misread): ἀπο γ, 4085 566} δυμΐ ραϊγαϑ δου ἢ. Εἰ τ 8 ην ἴηι Β δὸ ρα ον 8 Οἰοὶ!. Ἐπ Πὶ, ἰπαφυΐ, δὰ Ἰαοσυπι π ἃ ποι ποιμῖπα. Εν ς, ἰπαφαΐ,, Γοργὰ! : ει θὲ ει] θη, [8 δυάίομ!εβ, οομ γα αἰ γΘ βου} ἴδοι ΠΠ δ 8 μι Αα Εκβ. 8. « Εἰ νϑϑ(Πηδηϊα συ Δ] ραμ ας [Ὡ οΔΙαπλἢ}5 θαι ἢ ἀοιο θεαὶ συ]. » Νοη δι ἔα αν ὴ!, 56} λιρι εἴα μᾶνία τη νίαν Βα δηι; ποιὸ ἴῃ ἢϊθμιο - 3 τὰ, ΕΚᾺ εἱ Ο φιιρρ!. 15 ἅ. )65. ἴῃ Α. 1.Α ἐπλάνησαν. " δ ὲπι ἃ ΕἸ Ὁ, τό 55 ἅν, 05. ΒΑ εἰ (. τὺ Α → ; ἴθ ἀὸ ἢ ἴῃς (ἰδ ῦιο ἃ], οἵ δι {ι}. αυὶ αὶ ἃ. 418 οᾶ αι οἱ ἩΪαι βί γι πὶ τοι γϑοοΐβ δι ρα βαϊ 6 πὶ ΘΟΠΒΘΦΌΘΙΙΓ : 4 → ; }γυΐτα δὲ → Ταῦτα δὲ.
Cite (SBL): Theodoret, Comm. Proph. min. 3.2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.2.11PG 81
ια΄. « Ἔλαθον γὰρ, φησὶν, ἐκ τῶν υἱῶν ὑμῶν εἰς προφήτας, καὶ ἐκ τῶν νεανίσκων ὑμῶν εἰς ἁγιασμόν. ν Εἶτα κατ᾽ ἐρώτησιν, ὡς ἀναμφιθόλων ὄντων τῶν εἰρημένων " « Μὴ οὐκ ἔστι ταῦτα, υἱοὶ Ἰσραὴλ: λέγει Κύριος. » ᾿Ελέγξατε, φησὶν, εἴ τ' ψευδὲς; ἐν τοῖς εἰρημένοις εὑρίσκετε " ἀλλὰ τοῦτο τῶν ἀδυνάτῶν " ἴστε γὰρ καὶ ὑμεῖς, ὡς ἀληθὲς τῶν εὐεργεσιῶν ὁ κατάλογος, ὧν ἐναντία δρῶντες διατετελέχατε᾽ οὐ γὰρ μόνον ὑμεῖς ἀδεῶς τοὺς ἐμοὺς παραθαίνετε νὐμους; ἀλλὰ καὶ τοὺς ἡγιασμένους μοι ἐποτίζετε οἷνον (λέγει δὲ τοὺς Ναξζιραίους), ἀνόνητον εἶναι διδὰσκοντες τὴν εἰς ἐμὲ θεραπείαν" καὶ τοὺς ὑπ᾽ ἐμοῦ δὲ πεμπομένους προφήτας προλέγειν ἃ προσέταττον ἐχωλύετε, καὶ αὐτὴν μου τὴν φωνὴν, ὡς εἰκὸς, δυσχετ΄. «Διὰ τοῦτο ἰδοὺ ἐγὼ κυλίω ὑποκάτω ὑμῶν, ὧν τρόπον κυλίεται ἡ ἅμαξα ἡ γέμουσα καλάμης, χεὶ ἀπολεῖται φυγὴ ἐκ δρομέως. » Τοσοῦτον γὰρ ὑμἶ, φησὶν, ἐπιθήσω τιμωρίας φορτίον, ὡς ὀδύρεσθαι "χα! μένη τρίζει συρομένη. Τούτων δὲ τῶν κακῶν ὑμῖν ἐπιφερομένων, οὔτε ὁ δρομιχώτατος διὰ φυγῆς τὸ: ριεῖται τὴν σωτηρίαν, οὔτε ὁ γενναῖος ἀνδρεῖον ἕξει τὸ φρόνημα, οὔτε ὁ τοξότης θαῤῥήσει τῇ τέχνῃ, καὶ ὁ ἱππεὺς δὲ τῇ ταχύτητι τοῦ ἵππου χρώμενος συνέρ᾽ γῷ, τῆς σωτηρίας οὐκ ἀπολαύσεται " « Μόνος "' ἐξ γυμνὸς φεύξεται ἐν ἐκείνῃ τῇ ἡμέρχ, λέγει Κύριο;.» Διδάσκων γὰρ ὑμᾶς ἐγὼ " τοῦτον ὑμῖν ἐπάγω τὸν ὄλεθρον, τοὺς μὲν πλεονεξίᾳ φύσεω;, ἢ τέκῇ θαῤῥοῦντας, παραδώσω σφαγῇ, τοὺς δὲ τούτων ἀξάν' τῶν ἐστερημένους, καὶ μῆτε πλοῦτον, μήτε ῥώμην μήτε τέχνην ἔχοντας, ἀλλὰ πάντων γεγυμνωμένουν, διαφυγεῖν. ῃ
ia΄. « Elathon gar, phēsin, ek tōn huiōn hymōn eis prophētas, kai ek tōn neaniskōn hymōn eis hagiasmon. n Eita kat᾽ erōtēsin, hōs anamphitholōn ontōn tōn eirēmenōn " « Mē ouk esti tauta, huioi Israēl: legei Kyrios. » ᾿Elenxate, phēsin, ei t' pseudes? en tois eirēmenois heuriskete " alla touto tōn adynatōn " iste gar kai hymeis, hōs alēthes tōn euergesiōn ho katalogos, hōn enantia drōntes diatetelechate᾽ ou gar monon hymeis adeōs tous emous parathainete nymous? alla kai tous hēgiasmenous moi epotizete hoinon (legei de tous Naxziraious), anonēton einai didaskontes tēn eis eme therapeian" kai tous hyp᾽ emou de pempomenous prophētas prolegein ha prosetatton echōlyete, kai autēn mou tēn phōnēn, hōs eikos, dyschet΄. «Dia touto idou egō kyliō hypokatō hymōn, hōn tropon kylietai hē hamaxa hē gemousa kalamēs, chei apoleitai phygē ek dromeōs. » Tosouton gar hymi, phēsin, epithēsō timōrias phortion, hōs odyresthai "cha! menē trizei syromenē. Toutōn de tōn kakōn hymin epipheromenōn, oute ho dromichōtatos dia phygēs to: rieitai tēn sōtērian, oute ho gennaios andreion hexei to phronēma, oute ho toxotēs tharrhēsei tę̄ technę̄, kai ho hippeus de tę̄ tachytēti tou hippou chrōmenos syner᾽ gǭ, tēs sōtērias ouk apolausetai " « Monos "' ex gymnos pheuxetai en ekeinę̄ tę̄ hēmerch, legei Kyrio?.» Didaskōn gar hymas egō " touton hymin epagō ton olethron, tous men pleonexią physeō?, ē tekę̄ tharrhountas, paradōsō sphagę̄, tous de toutōn axan' tōn esterēmenous, kai mēte plouton, mēte rhōmēn mēte technēn echontas, alla pantōn gegymnōmenoun, diaphygein. ę̄
11. "For I took," he says, "some of your sons for prophets and some of your young men for consecration." Then, by way of a question, since what had been said was beyond dispute: "Is it not so, sons of Israel? says the Lord." Examine it, he says, if you find anything false in what has been said. But that is impossible: for you yourselves know that the list of benefits is true, and you have continued to do the opposite of them. For not only do you transgress my laws without fear, but you also gave wine to drink to those consecrated to me (he means the Nazirites), teaching that service to me is unprofitable; and you prevented the prophets sent by me from foretelling what I commanded, and, as is likely, you found my very voice hard to bear … 13. "Therefore, behold, I roll beneath you, as a wagon full of straw is rolled, and flight will perish from the runner." For I will lay on you, he says, so heavy a burden of punishment that you will lament, as [a wagon] … creaks as it is dragged. When these evils are brought upon you, neither will the swiftest find safety in flight, nor will the noble keep a brave spirit, nor will the archer trust his skill; and the horseman, though he has the speed of his horse to help him, will not enjoy safety. "Only the naked will flee in that day, says the Lord." For he teaches: "I bring this destruction upon you: those who trust in some advantage of nature or in skill I will hand over to slaughter, but those deprived of all these, who have neither wealth nor strength nor skill but are stripped of everything, [will] escape."
Textual problem in this passage: see the notes.
Amos 2:11 (quotation, high confidence) · Amos 2:12 (allusion, high confidence) · Amos 2:13 (quotation, high confidence) · Amos 2:14–15 (allusion, high confidence) · Amos 2:16 (quotation, high confidence) · Num 6:3 (allusion, medium confidence)
Notes and citation
Summary: Israel silenced the prophets and corrupted the Nazirites, so God will crush them, and neither speed, courage, nor skill will save them.
- Lemmas: Amos 2:11 and part of 2:12–16 (2:12 paraphrased; 2:13; 2:14–15 paraphrased; part of 2:16, which the LXX reads "the naked will pursue"). Lines are lost in the scan after "hard to bear" (with the numeral of 2:13) and in the comparison with the wagon; marked "…". "For he teaches" reads the scan's διδάσκων γὰρ ὑμᾶς ἐγώ by sense. The Nazirites' vow is in Num 6:3.
Cite (SBL): Theodoret, Comm. Proph. min. 3.2.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-2-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 3
3.3.1PG 81
α΄, β'. « ᾿Ακούσατε τοίνυν τὸν λόγον τοῦτον, ὃν ἐλά. λησε Κύριος ἐφ᾽ ὑμᾶς, οἶκος Ἰσραὴλ, καὶ κατὰ πάσης φυλῆς, ἧς ἀνήγαγον ἐκ γῆς Αἰγύπτου, λέγων " Πλὴν ὑμᾶς ἔγνων ἐκ πασῶν φυλῶν τῆς γῆς". διὰ ποῦτο ἐκδικήσω ἐφ᾽ ὑμᾶς πάσας τὰς ἁμαρτίας 31 ὑμῶν. » Προσήκε:, φησὶ, συντόμως ὑμᾶς ἀκούέιν τῶν λεγομένων, τῆς εὐεργεσίας μεμνημένους ἐκεΐνης, ὅτι πάντων ὧν ποιητὴς καὶ Δεσπότης, ἑξαίρετόν τινα ποιούμενος ὑμῶν διετέλεσα πρόνοιαν " οὗ χάριν καὶ τῆς Αἰγυπτίων ὑμᾶς δουλείας ἀπήλλαξα, Τὸ "δὲ, « κατὰ πάσης φυλῆς, ἧς ἀνήγαγον ἐκ γῆς Αἰγύππτου, » οὐκ ἄλλους τινὰς αἰνίττεται " ἀλλ᾽ ἐπειδὴ τοῦ Ἰσραὴλ ἐμνημόνευσε, μετὰ δὲ τὴν διαίρεσιν, Ἰσραὴλ αἱ δέκα φυλαὶ προσηγορεύοντο, εἰς τὴν ἀκρόασιν καλεῖ τῶν εἰρημένων καὶ τὸν Ἰούδαν, καὶ κὸν Βενιαμίν. Εἶτα δεικνὺς, ὡς αὐτοῦ συγχωροῦνπος, ἔπεισι τῶν πολεμίων ἡ στρατιὰ ᾽5, διά τινων εἰκόνων πιστοῦται τὸν λόγον. γ'-ς΄. « Ἐὶ πορεύσονται δύο ἐπὶ τὸ αὐτὸ καθόλου, ἐὰν μὴ γνωρίσωσιν ἑαυτοῖς "΄; Εἰ ἐρεύξεται λέων ἐκ τοῦ δρυμοῦ αὑτοῦ θήραν οὐκ ἔχων; Εἰ δώσει σκύμνος φωνὴν αὑτοῦ ἐκ τῆς μάνδρας αὑτοῦ καῦὅλου, ἐὰν μὴ ἁρπάσῃ τι; Εἰ πεσεῖται ὄρνεον ἐπὶ τὴν γῆν " ἄνευ ἰξευτοῦ; Εἰ σχασθήσεται παγὶς ἐπὶ τῆς γῆς ἄνευ τοῦ συλλαθεῖν τι; Εἰ φωνήσει σάλπιγξ ἐν πόλει, καὶ λαὸς οὐ πτοηθήσεται; Εἰ ἔστι κακία ἐν πόλει, ἣν Κύριος οὐκ ἐποίησεν; » Ὥσπερ, φησὶ, τῶν ἀδυνάτων ἐστὶ δύο κατὰ ταὐτὸν ὁδοῦ τινος κοινωνῆσαι, μὴ δηλώσαντα; ἀλλήλοις ὅπου τε καὶ τίνος χάριν ἀπαίρουσιν, οὔτε μὴν βρυχήσατθαι λέοντα θήρας οὐκ οὔσης, ἣ δίχα τοῦ θηρεύοντος ὄρνεον πεσεῖν, ἢ τ᾽ ἄλλα πάντα γενέσθαι τὰ εἰρημένα - οὕτως ἀδύνατον μὴ βουλομένου θεοῦ τιμωρίαν ἐπενεχθῆναί τινα "". Κακίων γὰρ τὴν τιμωρίαν κέκληκε τῷ κοινῷ ἔθει χρήσὰμενος. Κακὰ γὰρ καλεῖν εἰώθαμεν καὶ τὰς νόσου:, καὶ τὰς παιδείας, καὶ τοὺς ἀώρους θανάτους, καὶ λιμοὺς, καὶ πολέμους, καὶ τὰ τούτοις παραπλήσια, οὐκ ἐπειδὴ φύσει ταῦτα χκαχὰ, ἀλλ᾽ ἐπειδὴ τῶν ἀνθρώπὼν χαχωτιχὰ, καὶ λύπην προξενοῦντα καὶ πένθος, Τοῦτο καὶ ὁ προφήτης ἡμᾶς Ἰωνᾶς διδάσκει σαφέδτερην. ε Μετενόησξ γὰρ, φησὶ, Κύριος ἀπὸ τῆς κακίας αὐτοῦ ἧς ἐλάλησε "» τουτέστιν, ἀπὸ τῆς καχωτικῆς ἀπειλῆς " κακίαν γὰρ κἀκεῖ τὴν τῆς τιμωρίας ἐγχάλεσεν ἀπειλήν. Ὅτι δὲ, φησὶ, ταῦτα τοῦτον ἔχει πὸν τρόπον, καὶ τῶν ἀδυνάτων ἔστιν ἐπενεχθῆναξ τινι παιδείαν μὴ βουλομένου Θεοῦ, ἀπ᾽ αὐτῶν μάθετε τῶν πραγμάτων". ΠΙΕρολέγει γὰρ διὰ τῶν προφητῶν, ἃ ἐπάγειν μέλλει τοῖς ἁμαρτάνουσιν ἀλγεινά.
a΄, b'. « ᾿Akousate toinyn ton logon touton, hon ela. lēse Kyrios eph᾽ hymas, oikos Israēl, kai kata pasēs phylēs, hēs anēgagon ek gēs Aigyptou, legōn " Plēn hymas egnōn ek pasōn phylōn tēs gēs". dia pouto ekdikēsō eph᾽ hymas pasas tas hamartias 31 hymōn. » Prosēke:, phēsi, syntomōs hymas akouein tōn legomenōn, tēs euergesias memnēmenous ekeïnēs, hoti pantōn hōn poiētēs kai Despotēs, hexaireton tina poioumenos hymōn dietelesa pronoian " hou charin kai tēs Aigyptiōn hymas douleias apēllaxa, To "de, « kata pasēs phylēs, hēs anēgagon ek gēs Aigypptou, » ouk allous tinas ainittetai " all᾽ epeidē tou Israēl emnēmoneuse, meta de tēn diairesin, Israēl hai deka phylai prosēgoreuonto, eis tēn akroasin kalei tōn eirēmenōn kai ton Ioudan, kai kon Beniamin. Eita deiknys, hōs autou synchōrounpos, epeisi tōn polemiōn hē stratia ᾽5, dia tinōn eikonōn pistoutai ton logon. g'-s΄. « Ei poreusontai dyo epi to auto katholou, ean mē gnōrisōsin heautois "΄? Ei ereuxetai leōn ek tou drymou hautou thēran ouk echōn? Ei dōsei skymnos phōnēn hautou ek tēs mandras hautou kauolou, ean mē harpasę̄ ti? Ei peseitai orneon epi tēn gēn " aneu ixeutou? Ei schasthēsetai pagis epi tēs gēs aneu tou syllathein ti? Ei phōnēsei salpinx en polei, kai laos ou ptoēthēsetai? Ei esti kakia en polei, hēn Kyrios ouk epoiēsen? » Hōsper, phēsi, tōn adynatōn esti dyo kata tauton hodou tinos koinōnēsai, mē dēlōsanta? allēlois hopou te kai tinos charin apairousin, oute mēn brychēsatthai leonta thēras ouk ousēs, hē dicha tou thēreuontos orneon pesein, ē t᾽ alla panta genesthai ta eirēmena - houtōs adynaton mē boulomenou theou timōrian epenechthēnai tina "". Kakiōn gar tēn timōrian keklēke tǭ koinǭ ethei chrēsamenos. Kaka gar kalein eiōthamen kai tas nosou:, kai tas paideias, kai tous aōrous thanatous, kai limous, kai polemous, kai ta toutois paraplēsia, ouk epeidē physei tauta chkacha, all᾽ epeidē tōn anthrōpōn chachōticha, kai lypēn proxenounta kai penthos, Touto kai ho prophētēs hēmas Iōnas didaskei saphedterēn. e Metenoēsx gar, phēsi, Kyrios apo tēs kakias autou hēs elalēse "» toutestin, apo tēs kachōtikēs apeilēs " kakian gar kakei tēn tēs timōrias enchalesen apeilēn. Hoti de, phēsi, tauta touton echei pon tropon, kai tōn adynatōn estin epenechthēnax tini paideian mē boulomenou Theou, ap᾽ autōn mathete tōn pragmatōn". PIErolegei gar dia tōn prophētōn, ha epagein mellei tois hamartanousin algeina.
1, 2. "Hear, then, this word which the Lord has spoken against you, house of Israel, and against every tribe which I brought up out of the land of Egypt, saying: You only have I known out of all the tribes of the earth; therefore I will avenge upon you all your sins." It would be fitting, he says, for you to hear what is said with attention, remembering that benefit: that, though I am Maker and Master of all, I continued to show you a special providence; for this reason I also set you free from the slavery of the Egyptians. "Against every tribe which I brought up out of the land of Egypt" does not hint at any others; but since he had mentioned Israel, and after the division the ten tribes were called Israel, he calls Judah and Benjamin too to hear what was said. Then, showing that the army of the enemies will come because he permits it, he confirms the word through certain images. 3–6. "Will two walk together at all unless they make themselves known to each other? Will a lion roar from its thicket if it has no prey? Will a cub give its voice from its den at all unless it has seized something? Will a bird fall on the earth without a fowler? Will a snare be sprung on the earth without catching something? Will a trumpet sound in a city and the people not be afraid? Is there evil in a city which the Lord has not done?" Just as, he says, it is impossible for two to share the same road together without telling each other where and why they are setting out, or for a lion to roar when there is no prey, or for a bird to fall without one who hunts it, or for all the other things mentioned to happen, so it is impossible for any punishment to be brought on anyone unless God wills it. For he has called the punishment "evil", using common usage. For we are accustomed to call evils diseases and chastisements and untimely deaths, famines and wars and things like them, not because these are evil by nature, but because they do harm to human beings and bring grief and mourning. The prophet Jonah too teaches us this more clearly. "For the Lord repented," he says, "of the evil which he had spoken," that is, of the harmful threat; for there too he called the threat of punishment "evil". "That these things are so," he says, "and that it is impossible for chastisement to be brought on anyone unless God wills it, learn from the facts themselves. For he foretells through the prophets the painful things he is going to bring upon those who sin."
Amos 3:1 (quotation, high confidence) · Amos 3:2 (quotation, high confidence) · Amos 3:3–6 (quotation, high confidence) · Jonah 3:10 (quotation, high confidence)
Notes and citation
Summary: Because God chose Israel he will punish its sins, and as nothing happens without a cause, no punishment comes unless God wills it; "evil" here means harm, not moral evil.
- Lemmas: Amos 3:1–2 and 3:3–6. Theodoret explains that the "evil" which the Lord does (3:6) is punishment, called evil because it causes pain, not because it is evil by nature. The quotation is Jonah 3:10.
Cite (SBL): Theodoret, Comm. Proph. min. 3.3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.3.7PG 81
ζ΄, η΄. ε Οὐ γὰρ μὴ ποιήσει Κύριος ὁ Θεὸς πρᾶγμα, ξν μὴ ἀποχαλύφῃ παιδείαν αὐτοῦ πρὸς τοὺς δούλους σύτοῦ τοὺς προφήτας. Λέων ἐρεύξεται, καὶ τίς οὐ φοθηθήσεται; ν Τοῦτο τοίνυν σαφῶς εἰδότες, ὡς ἀληθεῖς δέχεσθε τὰς προῤῥήσεις " καὶ γὰρ καὶ “ ἡμεῖς δεδιότες ταύτας ὑμῖν προσφέρομεν. Εἰ γὰρ λέων πολλῷ μᾶλλον ἡμεῖς μετὰ δέους, Θεοῦ κελεύοντος, προφητεύομεν. Τοῦτο γὰρ παρεδήλωσε᾽ «Κύριος ὁ θεὸς ἐλάλησε, καὶ τίς οὐ προφητεύσει; (0θ΄.) ᾿Αναγγεΐλατε "5 χώραις ἐν ᾿Ασσυρίοις, καὶ ἐπὶ τὰς χώρας ἐν γῇ Αἰγύπτῳ" καὶ εἴπατε " Συνάχθητε ἐπὶ τὸ ὄρος Σαμαρείας. ν Ἐπειδὴ δὲ τοῖς προφττιχοῖς ἀπιστεῖτε λόγοις, ᾿Ασσυρίοις καὶ Αἰγυπτίοις τὰς τολμωμένας παρανομίας ἐν τοῖς τῆς Σαμαρείας ὅροις ἄντικρυς ὑποδείξω, Τὸ γὰρ᾽, ε« Καὶ " ἴδετε πολλὰ θαυμαστὰ ἐν μέσῳ αὐτῆς, » κατ᾽ εἰρωνείαν εἴρηκε" διὸ σαφέστερον τὸν λόγον ποιῶν, ἐπήγαγε", Καταδυναστεία ἐν αὐτῇ "5. ({.) Καὶ οὐκ ἔγνω ἃ ἕσπται ἐναντίον αὑτῆς, λέγει Κύριος" οἱ "6 θησαυρίζοντες ἀδικίαν καὶ ταλαιπωρίαν ἐν χώραις αὐτῶν.» ᾿Αδικίαν γὰρ ὅτι πλείστην τολιαῶντες καὶ τοὺς πένεστέρους καταδουλούμενοι., συνιδεῖν οὐκ ἠθέλησαν, οἵους ἡ παρανομία φύει "Ἶ καρπούς " ἀλλ᾽ ἐθησαύριζον ἀδικίαν, ταλαιπωρίαν καὶ αἰχμαλωσίαν ἐντεῦθεν θερίζοντες. ᾿Αρμοδίως δὲ σφόδρα τὸ ἐθησαύριζον τέθεικε, διδάσκων, ὡς Οὐδὲν τῶν ὑφ᾽ ὑμῶν γιγνομένων παραδίδοται λήθῃ, ἀλλ᾽ οἷόν τινι θησαυρῷ, τῇ τοῦ Θεοῦ μνήμῃ καὶ τὰ εὖ καὶ καλῶς γινόμενα " χοὶ τἀναντία φυλάττεται.
z΄, ē΄. e Ou gar mē poiēsei Kyrios ho Theos pragma, xn mē apochalyphę̄ paideian autou pros tous doulous sytou tous prophētas. Leōn ereuxetai, kai tis ou phothēthēsetai? n Touto toinyn saphōs eidotes, hōs alētheis dechesthe tas prorrhēseis " kai gar kai “ hēmeis dediotes tautas hymin prospheromen. Ei gar leōn pollǭ mallon hēmeis meta deous, Theou keleuontos, prophēteuomen. Touto gar paredēlōse᾽ «Kyrios ho theos elalēse, kai tis ou prophēteusei? (0th΄.) ᾿Anangeïlate "5 chōrais en ᾿Assyriois, kai epi tas chōras en gę̄ Aigyptǭ" kai eipate " Synachthēte epi to oros Samareias. n Epeidē de tois prophttichois apisteite logois, ᾿Assyriois kai Aigyptiois tas tolmōmenas paranomias en tois tēs Samareias horois antikrys hypodeixō, To gar᾽, e« Kai " idete polla thaumasta en mesǭ autēs, » kat᾽ eirōneian eirēke" dio saphesteron ton logon poiōn, epēgage", Katadynasteia en autę̄ "5. ({.) Kai ouk egnō ha hesptai enantion hautēs, legei Kyrios" hoi "6 thēsaurizontes adikian kai talaipōrian en chōrais autōn.» ᾿Adikian gar hoti pleistēn toliaōntes kai tous penesterous katadouloumenoi., synidein ouk ēthelēsan, hoious hē paranomia phyei "I karpous " all᾽ ethēsaurizon adikian, talaipōrian kai aichmalōsian enteuthen therizontes. ᾿Armodiōs de sphodra to ethēsaurizon tetheike, didaskōn, hōs Ouden tōn hyph᾽ hymōn gignomenōn paradidotai lēthę̄, all᾽ hoion tini thēsaurǭ, tę̄ tou Theou mnēmę̄ kai ta eu kai kalōs ginomena " choi tanantia phylattetai.
7, 8. "For the Lord God will do nothing unless he reveals his instruction to his servants the prophets. A lion will roar, and who will not be afraid?" Knowing this clearly, then, receive the predictions as true; for we too bring them to you in fear. For if a lion [roars and everyone is afraid], much more do we prophesy with fear when God commands. This is what he indicated: "The Lord God has spoken, and who will not prophesy? 9. Proclaim to the regions among the Assyrians and to the regions in the land of Egypt, and say: Gather on the mountain of Samaria." Since you disbelieve the prophetic words, I will show openly to Assyrians and Egyptians the lawless deeds dared within the borders of Samaria. For he said ironically: "And see many wonders in its midst"; and so, making his meaning clearer, he added: "and oppression in it. 10. And it did not know what would be before it, says the Lord, those who store up injustice and misery in their lands." For while they dared the greatest injustice and enslaved the poorer, they would not consider what fruits lawlessness produces, but stored up injustice, reaping from it misery and captivity. And very aptly he put "stored up", teaching that nothing you do is given over to forgetfulness, but in the memory of God, as in a treasury, both what is done well and rightly and the opposite are kept.
Textual problem in this passage: see the notes.
Amos 3:7 (quotation, high confidence) · Amos 3:8 (quotation, high confidence) · Amos 3:9 (quotation, high confidence) · Amos 3:10 (quotation, high confidence)
Notes and citation
Summary: God reveals his judgments to the prophets, who must speak them; even the Assyrians and Egyptians are summoned to witness Samaria's oppression.
- Lemmas: Amos 3:7–8, 3:9 (with "and see many wonders in its midst" and "oppression in it"), and 3:10. A line is lost in the scan in the comparison with the lion; the bracketed words supply the sense.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters)): κ ον. 16... 10. ςοπίγα οπηοΙὴ γί θυ), σα) οὐκὶ ὁ ἰοττα γἰ θα θυ! 5. ΔΕΓγὰο : οἃ αυ εἴ γὸ 5. 5610}πὶ 801υ βιὰ 8110 ρυβ άϑην πο Δ θ 6 η 5 Αἰ εἰ ἢ Δρρτο ον ον 17 Δ εἰδησοῖ τ ἴῃ οἰνίαία, οἱ Ῥοπλίπιιβ βοὴ [δοοτῖ! Ὁ ν Οιοπηδι μοί τη, ἰμ αι, οἱ σβέσει !]οεἱ [)6} ἃ, οἱ τ 5 ἐὲ εις. 7, 8. « δοῦν οὐτἢ ποῖα, οὐ! δἷ : Ρ οια 1 1} (Ἐκ. 9.) Δηππυπίίαιϊος γαρίοηΐθι8 ἴῃ Οοηφεορϑιηϊηΐ 51}ρ06Γ πιο απ ϑδπι γί. » Οὐ ἢ Α55γ}}}58 οἱ συ ρα 5 ρογροίγαιδδ ἰῃ ϑαπιδγίο θη ἰπἰ πιο αἀν αὶ ἄτι ογιι" ἃ, δ} δαί οφαΐ ἢ ἃἐπο! πα ῖι, » Ουδιμδάπιοάμιπι δ ΐμη 160, πα], οἴιη γα οι 5. ἡ δα 6 πὴ 50}} νἢ 8 τθ} οἱ δὶ Α → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.3.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.3.11PG 81
τα’, « Διὰ τοῦτο τάδε λέγει Κύριος ὁ Θεός ᾿ Τύρον; καὶ Κ κυκλόθεν ἡ γῆ σου ἐρημωθήσεται, καὶ χτῖἀξει ἐκ σοῦ τὴν ἰσχύν σον, καὶ διαρπασθήσονται ὃ αἱ χῶραί δου. » ᾿Απὸ τῶν εἰς τοὺς περιοίχους γων μάθε τὰ κατὰ σοῦ γενησόμενα" οὐ μόνη γὰρ ἡ Τύρος, ἀλλὰ καὶ τὰ κύκλῳ σου ἔθνη σὺν. σοὶ ἐρημίῃ ιϑ'. ε Τάδε λέγει Κύριος: Ὅν τρόπον ὅταν ἐν σπάσῃ ὁ ποιμὴν ἐκ στόματος τοῦ λέοντος δύο σχέλην ἣ λοθὸν ὠτίου " οὕτως ἐχκσπασθήσονται οἱ υἱοὶ Ἰσραὴὶ, οἱ κατοικοῦντες ἐν Σαμαρείᾳ κατέναντι φυλῆς, χὰ ἐν Δαμασκῷ κλινεῖ δ΄, ν» Ὥσπερ γὰρ, φησὶ, λέων ἁρπάσας πρόθατον, καὶ ὅλον καταφαγὼν, μόνα τὰ εἰς βρῶσιν ἄχρηστα καταλιπὼν ἀφίσταται, ἃ λαθεῖν ὁ ποιμὴν ἀναγκάζεται τοῖς τῶν προθδάτων ᾿ κυρίοις, ὡς θηριάλωτον ἐκεῖνο γεγένηται " οὕτως αἱ δέκα φυλαὶ τοῖς ᾿Ασσυρίοις παραδοθέσονται. Ἐχεῖν"" δὲ μόνοι τὸν ἀνδραποδισμὸν διαφεύξονται, οἵ διὰ τὴ πολλὴν εὐτέλειαν ἣ ἀσθένειαν παρ᾽ ἐκείνων περιοςθὴ" σονται. Ταῦτα δὲ, φησὶ, γενήσεται καὶ τῇ Δαμασκῷ' τοῦτον γὰρ κἀκείνη τὸν ὄλεθρον πείσεται. Τὸ δὲ χαῖἔναντι φυΐϊῆς ἐν μέσῳ κείμενον, παραδηλοῖ ὡς ἡ τοῦ Ἰούδα φυλὴ τέως ἀπείρατος μενεῖ τουτωνὶ τῶν κακῶν. Ἐπελθὼν τὰρ τῇ Ἱερουσαλὴμ ὁ Σενναχηρεὶμ μετ᾽ αἰσχύνης ἐπανῆλθε τὴν στρατιὰν ἀπολέσας. Τούτων τοίνυν, φησὶν, ὦ ἱερεῖς ὅ5 ἀκούσαντες, « Ἐπιμαρτύρασθε τῷ οἴκῳ Ἰσραὴλ "5, λέγει Κύριος ὁ θεὸς ὁ παντοχράτωρ. (ιδ', ιε΄.) Διότι ἐν τῇ ἡμέρᾳ, τᾶν ἐκδικήσω ἀσεθείας τοῦ Ἰσραὴλ ἐπ᾽ αὐτὸν, καὶ ἐκδικήσω ἐπὶ τὰ θυσιαστήρια Βαιθὴλ, καὶ κατασχαφήσεται τὰ χέρατα τοῦ θυσιαστηρίου, καὶ πεσεῖται ἐπὶ τὴν γῆν. Καὶ συντρίψω καὶ πατάξω τὸν οἶκον πὸν περίπτερον ἐπὶ τὸν οἶκον τὸν θερινὸν, καὶ ἀπολοῦνται οἱ οἶκοι οἱ ἐλεφάντινοι, καὶ ἀφανισθήσονται "ἡ οἶκοι ἕτεροι δ᾽ πολλοὶ, λέγει Κύριος. » Οὐ γὰρ μόνον, φησὶ, τοὺς λαμπροὺς οἴκους, ἀλλὰ καὶ τοὺς εὐτελεῖς καταλύσω καὶ παραδώσω πυρὶ, καὶ σὺν τοῖς πρὸς νοὺς καὶ πρὸς θέρος πεποιημένους ἐμπρήσω. Περίτερον γὰρ τὸν χειμεριγὸν καὶ ᾿Ακύλας, καὶ π΄ αμαχοξ, καὶ θΘεοδοτίων ἡρμήνευσαν " οἷον γάρ τισι πτεροῖς, τοῖς πάντοθεν περιχειμένοις τοίχοις οὗ τοιοῦτοι τοὺς οἰκήτορας περιθάλπουσι. ὧξ, φησὶ, καὶ τὰ τῆς Βαιθὴλ θυσιαστήρια, τῆς ἀσεδξίας τὰ πρόξενα " καὶ ἐτ» δὴ οὐκ ἄνδρες μόνον, ἀλλὰ καὶ γυναῖκες ἐχρῶντο πλειστῃ παρανομίᾳ, εἰκότως καὶ τούτων κατηγορεῖ, καὶ τὸν ὄλεθρον ἀπειλεῖ,
ta’, « Dia touto tade legei Kyrios ho Theos ᾿ Tyron? kai K kyklothen hē gē sou erēmōthēsetai, kai chtiaxei ek sou tēn ischyn son, kai diarpasthēsontai ho hai chōrai dou. » ᾿Apo tōn eis tous perioichous gōn mathe ta kata sou genēsomena" ou monē gar hē Tyros, alla kai ta kyklǭ sou ethnē syn. soi erēmię̄ iϑ'. e Tade legei Kyrios: Hon tropon hotan en spasę̄ ho poimēn ek stomatos tou leontos dyo schelēn hē lothon ōtiou " houtōs echkspasthēsontai hoi huioi Israēi, hoi katoikountes en Samareią katenanti phylēs, cha en Damaskǭ klinei d΄, n» Hōsper gar, phēsi, leōn harpasas prothaton, kai holon kataphagōn, mona ta eis brōsin achrēsta katalipōn aphistatai, ha lathein ho poimēn anankazetai tois tōn prothdatōn ᾿ kyriois, hōs thērialōton ekeino gegenētai " houtōs hai deka phylai tois ᾿Assyriois paradothesontai. Echein"" de monoi ton andrapodismon diapheuxontai, hoi dia tē pollēn euteleian hē astheneian par᾽ ekeinōn periosthē" sontai. Tauta de, phēsi, genēsetai kai tę̄ Damaskǭ' touton gar kakeinē ton olethron peisetai. To de chaienanti phyïïēs en mesǭ keimenon, paradēloi hōs hē tou Iouda phylē teōs apeiratos menei toutōni tōn kakōn. Epelthōn tar tę̄ Hierousalēm ho Sennachēreim met᾽ aischynēs epanēlthe tēn stratian apolesas. Toutōn toinyn, phēsin, ō hiereis ho5 akousantes, « Epimartyrasthe tǭ oikǭ Israēl "5, legei Kyrios ho theos ho pantochratōr. (id', ie΄.) Dioti en tę̄ hēmerą, tan ekdikēsō asetheias tou Israēl ep᾽ auton, kai ekdikēsō epi ta thysiastēria Baithēl, kai kataschaphēsetai ta cherata tou thysiastēriou, kai peseitai epi tēn gēn. Kai syntripsō kai pataxō ton oikon pon peripteron epi ton oikon ton therinon, kai apolountai hoi oikoi hoi elephantinoi, kai aphanisthēsontai "hē oikoi heteroi d᾽ polloi, legei Kyrios. » Ou gar monon, phēsi, tous lamprous oikous, alla kai tous euteleis katalysō kai paradōsō pyri, kai syn tois pros nous kai pros theros pepoiēmenous emprēsō. Periteron gar ton cheimerigon kai ᾿Akylas, kai p΄ amachox, kai thTheodotiōn hērmēneusan " hoion gar tisi pterois, tois pantothen pericheimenois toichois hou toioutoi tous oikētoras perithalpousi. hōx, phēsi, kai ta tēs Baithēl thysiastēria, tēs asedxias ta proxena " kai et» dē ouk andres monon, alla kai gynaikes echrōnto pleistę̄ paranomią, eikotōs kai toutōn katēgorei, kai ton olethron apeilei,
11. "Therefore thus says the Lord God: Tyre, your land round about will be made desolate, and he will bring down your strength from you, and your regions will be plundered." Learn from what [happens] to your neighbors what will happen to you; for not Tyre alone, but also the nations around you will be made desolate with you … 12. "Thus says the Lord: As when the shepherd pulls out of the lion's mouth two legs or the lobe of an ear, so will the sons of Israel be pulled out, who dwell in Samaria opposite a tribe, and in Damascus …" For just as a lion, he says, having seized a sheep and devoured it whole, goes away leaving only the parts useless for food, which the shepherd is compelled to take to the owners of the sheep as proof that it was taken by a wild beast, so the ten tribes will be handed over to the Assyrians. Only those will escape enslavement who are overlooked by them because of their great worthlessness or weakness. These things, he says, will happen to Damascus too, for it too will suffer this destruction. "Opposite a tribe", placed in the middle, indicates that the tribe of Judah will remain untouched by these evils for the time being. For Sennacherib, coming against Jerusalem with … returned in shame, having lost his army. "Having heard these things, then, O priests," he says, "13. bear witness to the house of Israel, says the Lord God the Almighty. 14, 15. For in the day when I avenge the impieties of Israel upon him, I will also take vengeance on the altars of Bethel, and the horns of the altar will be dug away and will fall to the ground. And I will crush and strike the winged house upon the summer house, and the ivory houses will perish, and many other houses will be destroyed, says the Lord." For not only the splendid houses, he says, but also the cheap ones I will destroy and give over to fire, and with them I will burn those built for winter and for summer. For Aquila, Symmachus, and Theodotion rendered "winged" as "for winter": for such houses warm their inhabitants with the walls lying around them on all sides, as with wings. [I will destroy] too, he says, the altars of Bethel, the causes of the impiety. And since not men only but women too practiced the greatest lawlessness, he fittingly accuses them as well and threatens them with destruction.
Textual problem in this passage: see the notes.
Amos 3:11 (quotation, high confidence) · Amos 3:12 (quotation, high confidence) · Amos 3:13 (quotation, high confidence) · Amos 3:14 (quotation, high confidence) · Amos 3:15 (quotation, high confidence) · 2 Kgs 19:35–36 (allusion, high confidence)
Notes and citation
Summary: Israel will be torn apart like a sheep in a lion's mouth, Judah spared for a time, and the altars of Bethel and the houses of the rich destroyed.
- Lemmas: Amos 3:11 ("Tyre" for the LXX's τύρος, "distress"), 3:12 (its end is damaged in the scan), 3:13, and 3:14–15. Lines are lost in the scan after "made desolate with you" and in the sentence on Sennacherib; marked "…". Theodoret addresses the lemma of 3:13 to "priests", the last word of 3:12 in the LXX. For Sennacherib, see 2 Kgs 19:35–36.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes (variant readings) leaked into the text): σ δ καί, θύ5. ἰπ (. ἐν αὐτῇ. 55 οἱ --- χώρ. αὐτῶν. ἤκες ἰη Ο δἷν 4118 48 Α καὶ καταδυναστείαν τὴν "7 ( φύσει. "δ }}. τ’ δ καὶ,65. ἰδ ]14., ΄ → ; Α 6580. ΝΆπι 6 ΠηΔΟΙΕΓΙ», αὐτὸ οοηίγ → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.3.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-3-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-3-3-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.